%:<& 










cS ^ 






<*- NX f?55 















F ^ o V 



> s ^ 



cS A 






1 , % ^ 



C* .« ^d* "^c* 





0" <&> 



G° ' 










», <% 






W \ 



•,#' 






"J 













O, 






















<X ' * * ' r ^ * , % - <-0' 




THE NOURISHMENT 



THE CHRISTIAN SOUL. 



' 




.'- :-:■>;> 



IS II MOTH INC : fOL __ : hat pass BY I BEHOLD and see if there be an> 

SORROW LIKE UNTO MY SORROW WHICH IS DONE UNTO ME WHEREWITH THE LCRD 
HATH AFFLICTED ME IN THE DAY OF HIS FIERCE ANGER" 



LAM : 



J.Masteis ALcLersgate k ISevrBand. St. I anion- . 



THE NOURISHMENT 



THE CHRISTIAN SOUL 



MENTAL PRAYER RENDERED EASY BY MEDITATION ON 
THE PASSION OF OUR LORD JESUS CHRIST. 



iBlitfj lactases antr drapers. 



FROM THE FRENCH OF PIN - ART. 



THIRD EDITION. 



LONDON : 

JOSEPH MASTERS, ALDERSGATE STREET, 

AND NEW BOND STREET. 



MDCCCLXY. 

e^9 






F^ 



LONDON : 

JOSEPH MASTERS AND SON, PEINTEBS, 

ALDEESGATE STEEET. 




THE MEMORY OF 

ONE, 

WHO, CUT DOWN LIKE A FLOWER, 

FOUND, 

DURING A LONG AND PAINFUL ILLNESS, 

MUCH COMFORT 

IN THE FORMER TRANSLATION 

OF THIS AUTHOR'S WORK, 

THIS 

IS DEDICATED. 

PRETIOSA IN CONSPECTU DOMINI 
MOSS SANCTORUM EJUS. 



EDITOR'S PREFACE 

TO THE FIRST EDITION. 



The Editor has been encouraged to publish a sequel 
to his former work, from the knowledge conveyed to 
him, that that had been found of great use and com- 
fort at more than one blessed deathbed. He believes 
also that it has been profitable to many still in their 
warfare. 

In adapting the present work he has, to a certain 
degree, followed the same rules which influenced him 
formerly. His object has been to make it generally 
useful for English minds. One remark is necessary. 
In the details of our Lobd's life, he has suffered to 
remain some things, which a reverent imagination 
would naturally conclude to have certainly taken place ; 
while he has excluded what is merely legendary, such 
as the history of our Lobd first appearing to His 
Mother after the Resurrection, and the story of the 
Veronica, he has not hesitated to leave such descrip- 
tions of the actual facts as clothe them with reality 
to our dull minds. The manner of the Sacred Narra- 
tive is very like the manner of the early Byzantine 
Pictures, with their calm, stern, true delineations, and 



viii editor's preface. 

their golden backgrounds. There is nothing to 
heighten the interest beyond the mere facts. ^Nothing 
but the reality is there. Aught else would derogate 
from the majesty of the Divine Gospel. Thus it is, 
and thus it ought to be. But in aid of our frail na- 
tures, there is no harm in allowing the imagination 
reverently to rest on the details of each action ; and 
to form, as it were, a picture of them. All that the 
Editor has allowed himself is, to leave some back- 
ground to the scene, in order that we, at the distance 
of eighteen centuries, should be able to assist thereat 
in spirit. 

The practical advices are chiefly for those who 
from circumstances, living in the world, are desirous 
of leading holy lives and aspiring at perfection. They 
will thus be found to combine much that is very high 
in devotion, with an adaption to the circumstances of 
every- day life ; and their main object is to enable us 
to do our duty in that state of life unto which it hath 
pleased God to call us. 

The Editor would again express his grateful thanks 
to the translator, and his hopes that this little work 
may, by God's blessing, be instrumental in the edifi- 
cation of many souls, for whom He died. 

A. P. F. 

Brechin, Lent, 1852. 



PREFACE. 



All the masters of the spiritual life are agreed in 
saying, that one of the most efficacious means of per- 
fection is mental prayer. They look upon it as being 
the nourishment of the soul, and exhort all Christians 
to make it in some measure their daily bread. 

Unhappily a great number of pious persons, under 
the plea that they are unable to meditate, and that 
they have never succeeded in following the rules for 
prayer pointed out to them, abstain from this very 
useful exercise, and thus deprive themselves of the 
precious graces they might derive therefrom. It is, 
then, with the view of aiding their insufficiency and 
their good desires, that I offer them this new work. 
It contains certain meditations, so arranged, that they 
have but to read with attention the exposition of the 
truths which form the subject of each, to find therein 
the indication of those acts of faith, love, confidence, 
contrition, and good purpose, which meditation there- 
upon ought to produce. The colloquies which accom- 
pany each subject of the meditations offer to them ex- 
amples of these several acts, and they have only to 
follow step by step the guidance which leads them on. 



X PREFACE. 

Happy the soul winch shall be sufficiently faithful 
to yield herself thus to be directed in the paths of 
prayer : and which, overcoming the disgust with which 
the devil will never fail to inspire her for this holy 
exercise, shall devote herself thereto with courage and 
constancy to the end of her days ! She will soon 
acquire much facility therein, and will assuredly make 
rapid progress in the exercise of every Christian 
virtue. 

This work may be considered as a sequel to, or com- 
pletion of, Les Flammes de V Amour de Jesus} In 
that book I sought to show forth the immense love 
which our Divine Sayiour manifested towards us in 
the work of our Redemption, and the obligation we 
are under to render love for love. In the Nourishment 
of the Christian Soul, I have proposed to myself an- 
other end : I there look upon the Lord Jesus as our 
pattern in all conditions of life, and set Him forth for 
our imitation. I there draw a perpetual comparison 
between His way of acting and our own, and I place 
His virtues beside our vices and imperfections ; I con- 
trast His humility with our pride, His unalterable 
sweetness with our angry tempers, His poverty with 
our love of riches, &c, and thence I take occasion to 
show how far off we still are from resembling our 
Divine Master, and with what ardour we should apply 
ourselves to imitate the wonderful example He be- 
queathed to us. 

It is not simply a collection of pious readings which 
you must look for here ; it is essentially a book of 

1 " Meditations on the Suffering Life on earth of our Loed 
and only Savioub." 



PBEFACE. XI 

meditations, whereupon, in order to gather therefrom 
good fruit, it is needful to ponder well ; it is a book to 
be meditated upon in tranquillity of soul, and in the 
presence of God, at the foot of His Cross. If it is 
merely read hurriedly, lightly, or from curiosity, there 
is danger of deriving very little profit therefrom. 

Each meditation is followed by one or more Reso- 
lutions. As these resolutions are for the most part 
lengthy, and contain practical instructions, pious souls 
may use them as spiritual reading, having care to 
weigh well the lessons they afford, and above all striv- 
ing to carry them out in their conduct. 

The Holy Scriptures, the Fathers, the best ascetic 
books of the middle age and of our own days, are the 
chief sources from whence I have drawn a great num- 
ber of the thoughts which will be found in this work. 
I have likewise borrowed many excellent sentiments 
and colloquies from a little Italian work composed a 
hundred and fifty years ago ; it is equally to that 
work that I am indebted for the conception of that 
plan I have adopted for the meditations. I might 
have multiplied the quotations from the Scriptures 
and holy Fathers ; but it would have been to swell 
this volume needlessly, and cause its price to be 
higher : this consideration checked me. 

The meditations which compose The Nourishment of 
the Christian Soul dwell only upon the Passion of our 
Loed. Albeit the subject is not new, I have preferred 
it to every other, because, according to the testimony 
of the masters of the spiritual life, meditation on the 
Passion is the most profitable of all. 

I entreat the reader to close his eyes to the imper- 



Xll PREFACE. 

fections lie will meet with in my work, and to regard 
only the desire I have had to be of use to him. Let 
him not be surprised to find me frequently recurring 
to the exercise of certain virtues, such as humility, 
meekness, mortification, penitence ; and this I do de- 
signedly. As we are but too much inclined to forget 
the practice of these virtues, it is of use that we be 
often warned of the necessity for a Christian to apply 
himself unremittingly to these. And this I have 
done. 

I conclude by commending myself earnestly to the 
prayers of all persons who may use this book. I, on 
my part, will commend them likewise to God. This 
interchange of intercession will be acceptable to the 
Lord, and will help us all to arrive at the abode of 
everlasting happiness. 



CONTENTS. 



PAGE 

Meditation I. Judas betrays our Loed, and sells Him to 

the chief priests for thirty pieces of silver ... 1 

Resolutions 7 

Meditation III. Jesus eats His Last Supper with His 

Apostles 9 

Resolutions 17 

Meditation IY. Jesus washes His disciples' feet . . 23 

Resolutions ........ 33 

Meditation Y. On the institution of the most holy Sacra- 
ment of the Eucharist 42 

Resolutions 51 

Meditation YI. On three excellent lessons given to us by 

Jesus Cheist in the institution of the Eucharist . 62 
[Refutation of divers pretexts alleged by those who 

refuse to communicate ..... 68 
Elevation of the heart to Jesus, to encourage oneself 

to communicate frequently with confidence . . 74 
Meditation YII. Jesus withdraws to the Mount of Olives 

to pray 75 

Resolutions. On mental prayer 82 

Meditation YIII. Of the prayer of Jesus in the G-arden 

of G-ethsemane 88 

Resolutions, On vocal prayer 96 



XIV CONTENTS. 

PAGE 

Meditation IX. The agony of our Lord in the Garden of 
Olives, and His bloody sweat. An angel descends from 

heaven to comfort Him 105 

Resolutions. Of the good use of sicknesses . . 113 
Prayer to be said in time of sickness . . . 117 

Meditation X. Jesus goes to meet His enemies, and re- 
ceives the kiss of the traitor Judas . . . . 118 
Resolutions 125 

Meditation XI. The soldiers, led by Judas, prepare to lay 

hands on our Divine Saviour .... 129 
Resolutions 138 

Meditation XII. Jesus is made prisoner . . . 141 
Resolutions. On conformity to the will of God . . 148 

Meditation XIII. The Apostles take flight and forsake 

Jesus 151 

Resolutions. To be faithful to GrOD even in adversity . 160 

Meditation XI Y. Jesus is first led to Annas, then into 
the presence of the high priest, who interrogates Him 
upon His doctrine and His disciples . . . 163 
Resolutions, On slander 170 

Meditation XV. Jesus is smitten by the hands of one of 

the servants of the high priest . . . . 174 
Resolutions. Injuries and affronts are to be borne with 
patience 180 

Meditation XYI. Caiaphas seeks a plausible pretext for 

condemning Jesus 181 

Resolutions. Of ejaculatory prayers .... 188 

1. To ask of God grace to be faithful to His com- 

mandments ....... 192 

2. Confidence in God 192 

3. Love of God 192 

4. Grief for sins committed ..... 193 

5. Ejaculatory prayers on divers subjects . . 194 



CONTEXTS. xy 

PAGE 

Meditation XYII. Denial of S. Peter . . . .194 
Practical Considerations. On the fall and penitence of 

S.Peter 203 

Meditation XYIII. A public council held by the Jews 

against Jesus ; despair and perdition of Judas . 206 
Resolutions. On spiritual reading .... 217 
Meditation XIX. Jesus is led before Pilate . . . 220 
Resolutions. Some suggestions as to the manner of con- 
quering our sins ....... 229 

1. Usefulness of frequent confession to GrOD . . 229 

2. What we should do 229 

3. Examination of conscience .... 230 

4. Contrition 230 

5. Self-accusation 234 

Meditation XX. Pilate sends Jesus to Herod . . 236 

Resolutions. On love of silence 244 

Meditation XXI. Jesus in the presence of Herod . 246 

Resolutions. Of the abuse of God's grace . . . 255 

Meditation XXII. Jesus is sent back to Pilate, and 

compared with Barabbas ..... 258 

Resolutions. Of our predominant passion . . . 266 

Meditation XXIII. Pilate condemns Jesus to be scourged 269 

Resolutions. Of temptations 276 

Meditation XXIY. Jesus bound to a column and cruelly 

scourged 280 

Resolutions. Of humility, and the means of acquiring it 287 

Meditation XXV. Jesus is crowned with thorns . 291 

Resolutions. Of Christian perfection .... 300 

Meditation XXYI. Behold the man . . . 303 

Resolutions. Of perseverance in righteousness . . 311 

Meditation XXYII. Jesus is condemned to death . 314 

Resolutions. Of distrust of ourselves .... 323 



xyi contents. 

PAGE 

Meditation XXYI1I. Jesus bears His cross . . 327 

Resolutmis. Of purity of intention .... 332 

Meditation XXIX. Jesus on Calvary .... 335 
Resolutions. A Christian must bear his cross with Jesus 
Cheist 342 

Meditation XXX. Jesus on the cross . . . 346 

Resolutions. Of the recollection necessary for the holy 
performance of our actions ..... 356 

Meditation XXXI. Jesus expires . . . .358 



THE 

NOURISHMENT 

OF 

THE CHRISTIAN SOUL. 



MEDITATION I. 

JUDAS BETEATS OUE LOED, AND SELLS HIM TO THE 
CHIEE PEIESTS FOE THIETT PIECES OF SILYEE. 

Fiest Subject. 
Judas, one of the twelve Apostles, had long conceived 
in his heart the horrible design of betraying his Divine 
Master. Judging the time to be favourable, he se- 
cretly sought the chief priests and elders of the people, 
who were the bitterest enemies of Jesus, and, by a 
dreadful sacrilege, he sold Him to them for the vile 
price of thirty pieces of silver, as though Jestjs were 
a fettered slave, that being in those days, among the 
Jews, the price of a slave. 

1. Reflect upon the greatness of Him Who was thus 
sold. Remember that it was Jesus Cheist, the only 
Son of the Eternal Fathee, the Sovereign Loed of all 
things, and be astonished that the Eang of heaven and 
earth consented, for love of thee, to humble Himself, 
even to the degree of being looked upon and treated 

B 



2 THE KOrBISHMEST 

as a slave ; whilst thou, dust and ashes, wilt not even 
accept, for love of Hiin, a slight humiliation, nor per- 
form, when occasion offers, an act of humility ! Yea, 
be amazed when thou seest that thy God, greatness 
itself, suffers Himself to be thrust into the lowest con- 
dition without complaining or taking vengeance ; whilst 
thou, mean worm, art clamorous because the highest 
place is not always yielded to thee. Oh, then, blush, 
and acknowledge that there is in thee an unparalleled 
pride, and beseech the Lobd to break it, and to make 
thee truly humble. 

2. Consider well the incomparable patience which 
Jesus manifested in bearing with and concealing the 
treachery of His disciple, notwithstanding the horror 
wherewith it inspired Him. He spurns him not, He 
speaks not harshly to him, He proclaims not his per- 
fidy to others, He takes not from him his title of 
Apostle, but continues to treat him with an all- divine 
kindness, in order to make him return into himself, to 
win back his heart, and to convert him. 1 Oh, how great 
the difference between thy Divine Master's actions and 
thine ! Behold, indeed, thine own habitual impatience 
under all which thwarts, how little soever, thy will or 
inclination. Earely dost thou endure with calmness 
the faults and imperfections of thy brethren ; thou art 
frequently so easily provoked, that the least offence, 
the slightest want of consideration or of gratitude, a 
single sharp word, suffices to wound and to irritate thee, 

1 Laudo et honoriflco te, 6 Jesu, pro tua mitissima sufferentia 
perfidi diseipuli : quod adyersiis eum non es comruotus, neque 
duriiis loeutus, sed neque aliis ej us nequitiam statim indicasti. 
(Thora. a Kempis, De Yita Christi Meditationes, Pars ii. cap. 1.) 



OF THE CHRISTIAN SOUL. 3 

and even at times it may be to inspire thee with burn- 
ing desires of revenge. 1 Blush, therefore, that thou 
still so little resemblest thy divine Pattern; make a firm 
resolution to be for the future more calm under con- 
tradictions, more patient, and less easilyprovoked. And 
when thou hast cause to complain of thy neighbour's 
conduct towards thee, entertain not any wrath against 
him ; but cover his fault with the cloak of charity, for- 
give him freely, and do him good, if only by praying 
for him. 

Colloquy. — God of patience, Thou whose mercy is 
infinite in bearing with the wrongs and ingratitude 
committed against Thee by men, grant me endurance 
to suffer patiently the offences of my fellow- creatures 
myself ! Give me the strength to repress my wrath, 
and that I yield not to resentment on those occasions 
when I have to bear contradictions and grief. I desire, 
O good Jest:, to imitate Thy meekness and long-suffer- 
ing ; help and succour me that I may succeed therein 
for Thy glory and my own salvation. By means of Thy 
grace, which I ask of Thee and hope for, I will hence- 
forth accept with submission all the humiliations which 
may come upon me, and remain calm and tranquil 
amidst the continual contrarieties of this life, and bear 
with gentleness the faults and ill-treatment of my bre- 
thren, and restrain my impetuosity and gusts of passion. 
To Thee alone, Jesus, be the glory. Amen. 

Second Subject. 

Who is he who sold Jesus Christ ? He was one 

1 Hen mihi quod tarn parum possum de fratre meo tolerare, si 
quid contra me dixerit, vel fecerit. (Thorn, a Kempis, ibid.) 



4 THE NOURISHMENT 

of His beloved disciples, an Apostle whom He had 
laden with kindnesses, honoured with His confidence, 
enriched with great and precious prerogatives, to whom 
He had even granted the gift of performing miracles : 
and yet, notwithstanding so many favours, this Apostle 
fell deeply, and came to a lamentable end. 

1. Learn from this fall of Judas the very great need 
thou hast of the help of God, of the gift of persever- 
ance, thou who hast by no means received his amount 
of favours and privileges. That unhappy Apostle had 
begun well, but he persevered not in the good path, 
though he was in a state so holy, in companionship so 
edifying, and in the school of so perfect a Master. 1 
Art thou happier or more faithful than he was ? alas ! 
thou canst not hope to be so unless God help thee. 

2. Bewail, then, the little depth there is in thee, 
when it is in question to apply thyself to what is good, 
and ask of God in humility grace to persevere till death 
in His love, and in the constant practice of all thy 
duties. Never forget that thou art more fragile than 
glass, that thou hast everything to fear from thy in- 
clination to evil, and that if God sustain thee not, thou 
too wilt one day betray Him. Endeavour to realise the 
whole extent of thy weakness, and tremble ; yea, 
tremble, watch, and pray, if thou wilt remain faithful to 

1 Sine perseyerantia nulla actio yel opus remunerabile est ; sine 
ilia omnis perfectio in nihilum redigitur. Quid enim profuit 
apostolo et traditori Judse quod ipsum Dominus de mundo ele- 
gerat ? Quid profuit diuturnitas fainiliaritatis Jesu Christi ? Quid 
sancta prsedicatio quam saepe ab illo audierat ? Quid exempla 
yirtutis et miracula quae ab illo viderat ? Quid societas aposto- 
lorum ? Quid gratia ei collata ad prsedicandum, et ad miracula 
faciendum ? (Alberti Magni Paradisus Animse, cap. 42.) 



OF THE CHEISTIAN SOUL. 5 

thy Divine Master. Although thou standest now, take 
heed lest thou fall ; x and with tears beseech the Loed 
to hold thee ever by the hand, lest thou fall as hope- 
lessly as Judas. 

Colloquy. — my Jesus, at Thy feet I confess my 
inconstancy, and beseech Thee to grant me holy per- 
severance in good things and in works of piety. This 
perseverance is a gift which I can receive only from Thy 
bountiful hand ; therefore it is of Thee, O my God, 
that I ask it in the name of Thy mercy and goodness. 
I tremble when I think of my weakness, and of the un- 
happy facility wherewith I incline to evil ; and for this 
reason I turn myself to Thine Almightiness, that it 
may shed into my heart a constant hatred for sin, an 
unchangeable love for Thee who art Sovereign good, 
and a continued obedience to Thy holy law. my 
God, reject not my prayer. Since I have been in the 
world, Thou hast never been a single moment without 
doing me good. I desire in gratitude to be never 
more a single moment without loving Thee. Yes, I 
love Thee, I love Thee with my whole heart, with my 
whole soul, and I ask grace of Thee to love Thee ever 
more and more, until I have the happiness of behold- 
ing and loving Thee eternally in Heaven. Amen. 

Thied Subject. 
Observe how great was the avarice of Judas, and to 
what a pass he was blinded by the covetous love of 
money. He sought the chief priests, and without nam- 
ing any fixed sum, lest they should refuse his proposal, 
he contented himself with offering to them His Master, 
saying, " What will ye give me, and I will deliver Him 
1 Qui stat, videat ne cadat. (1 Cor. x. 12.) 



6 THE KOUEISHMENT 

unto you P" 1 By these words he gave them to under- 
stand that he relied upon them for the wages of his 
treachery, and that he would accept with eagerness 
what little they should offer him ; and at the same time 
he gave proof that he valued a paltry sum of money 
far above Jesus Cheist his Divine Master. 

1. Learn from this example how great a calamity 
it is when man allows an inordinate passion to arise 
within his soul, whatever it may be ; for the passion 
gradually taking possession of the heart which nurtures 
it, blinds, masters, and enslaves it ; and to such a de- 
gree, that without the special help of Heaven it can 
free itself no more ; therefore nothing is more import- 
ant than that at the very beginning it should oppose a 
vigorous resistance to every evil passion, in order that 
it enter not into our soul, that it establish not its king- 
dom therein, and that it plunge us not into an abyss 
of woe. 

2. Turn thy reflections towards thyself, and acknow- 
ledge that thou, after having received from the Loed so 
many wonderful benefits, from the first moment of thy 
existence to this day, hast nevertheless, through sin, 
basely sold thy soul to the devil, its most cruel enemy. 2 
"What do I say ? Thou hast sold Jesus Cheist Him- 
self, and that for a less price than did Judas : for thou 
hast betrayed Him for a miserable gratification, for a 
contemptible enjoyment ; yes, thou hast been vile 
enough to prefer before Jesus Cheist thy Savioue 

1 S. Matt. xxvi. 15. 

2 Qui peceat, aniraam suarri vendit diabolo, accepta, tanquam 
pretio, dulcedine temporalis voluptatis. (S. Aug. in Exposit. 
Epist. ad Rom.) 



OF THE CHRISTIAN SOUL. 7 

the caprice of a moment, an accursed fancy, an unbridled 
desire. Woe unto thee, that thou hast been guilty to 
such a pass ! Be sorry, then, unhappy soul ; detest 
thy past iniquities, loathe thine ingratitude towards so 
good a Master, and beseech Him, in the fulness of thy 
heart, to vouchsafe to forgive thee. Say to Him with 
the Prophet, " Have mercy on me, O Lord, according 
to the greatness of Thy mercies ! blot out all the stains 
of my soul, and forget all my sins ; for I hate them, 
and had rather die than commit them any more." 

Colloquy. — My Saviour, I have sinned against Hea- 
ven and against Thee ; I have sold my soul to the devil 
so often as I have grievously offended Thee ; I have 
suffered myself to be overcome by unworthy passions 
and they have drawn me into sin. O Lord, I now 
abhor these vile passions, and I detest the sins they 
have caused me to commit. Forgive, my God, for- 
give ! I truly mourn for having so grievously offended 
Thee : I firmly resolve rather to die than any more to 
commit a single mortal sin. And since Thou knowest 
how great is my weakness, come to my help, subdue the 
strength of my passions, and bridle them by the efficacy 
of Thy grace. I would indeed not ruin myself for eter- 
nity ; but the violence of my evil inclinations makes me 
fear this calamity ; break them, Almighty God, by 
themerits of Thy death, and grant me sufficient strength 
to mortify and overcome them always. Amen. 

Jiks'oluttonS* 

First Subject. 

1. Be willing, for the love of God, to be put into, or 
to abide in, the lowest place, and thy reward shall be 



8 



THE NOTJKISHMENT 



great : for he that exalteth himself shall be abased, 
while, on the contrary, he that humbleth himself here 
shall one day be exalted and glorified in heaven. 

2. Endure patiently and uncomplainingly the evil 
proceedings of others, and seek to render them good 
for evil : it is the only revenge which is permitted to 
a Christian. 

3. Labour to correct the excessive susceptibility of 
thy character ; because this susceptibility is displeas- 
ing to GrOD, injures thyself in the estimation of thy 
neighbours, and serves to render thee miserable. 

Second Subject. 

1. Think often fearfully of the fall of Judas, and 
tremble lest thou fall like him. 

2. Beware of thy inclination to what is evil : and if 
thou wilt not become its prey, flee carefully from every 
dangerous occasion. He who exposes himself to dan- 
ger unnecessarily, will infallibly perish therein : this 
is a truth which experience daily confirms. 

3. As final perseverance is a gift from heaven of 
pure gratuity, and as God is wont to give it only to 
those who ask, therefore ask for it every day with con- 
fidence> in order each day to obtain it. 

Thied Subject. 

1. Suffer no passion, however weak and harmless it 
may appear to thee, to take root in thy heart. "With- 
out this precaution, thine eternal ruin is almost cer- 
tain : Judas began by loving money rather too much. 
The passion of avarice was only in its bud ; but in- 
stead of repressing it immediately, he fomented, nou- 



OF THE CHRISTIAN SOUL. 9 

pished, caressed it, and it ended by drawing him into 
the greatest of woes : he became first a thief, then a 
traitor, and lastly a reprobate. 

2. Beseech the Loed to grant thee pardon for all the 
ingratitude wherewith thou hast repaid His benefits. 

3. Never permit thyself in the least little sin that 
is voluntary : indifference to little sins, thou knowest, 
leads by degrees to very serious falls. 



MEDITATION III. 1 

JESUS EATS HIS LAST SUPPEB, WITH HIS APOSTLES. 

Fiest Subject. 

His Passion approaching, the Lord Jesus sent forth 
from the market-town of Bethany, where He was abid- 
ing tw 7 o of His disciples to Jerusalem, there to seek and 
prepare a lodging, where He might eat His last Supper 
with His Apostles, because He had no home of His own, 
nor any provision for the celebration of the Passover. 
1. A wonderful thing indeed was that exceeding 
poverty unto which GrOD Incarnate willed to submit 
Himself during His mortal life ; and assuredly that 
voluntary poverty, voluntarily accepted, was a rich 
treasure in His eyes, when that Divine Master, Who 
is Incarnate Wisdom, esteemed and loved it so much 
as to prefer it to all the riches of Paraaise ! He was 
born poor, He lived poor, He died so poor, that all the 
riches He possessed w r ere a cross, a few nails, and a 

1 Meditation II. is suppressed because founded on an uncertain 
though beautiful legend. 



10 THE NOURISHMENT 

crown of thorns ! He was God ; He possessed in Hea- 
ven all the treasures of glory, and behold He willed 
to be in need of everything on earth, even the posses- 
sion of a miserable cottage, in which to receive His 
friends and His servants ! And thou, who art only a 
frail creature, who hast perchance committed great 
sins, for which thou shouldest live a life of penitence, 
wouldest be rich ! thou sighest but for the good things 
and enjoyments of fortune; thou aspirest to all ima- 
ginable comforts in thy dwelling, in thy furniture, in 
everything appertaining to thy mode of life ; and if, 
by chance, something is missing, thou murmurest and 
weariest others with thy continual complaints. Is it 
thus, I ask thee, that thou showest thyself the disciple 
and imitator of a God of poverty, Who was destitute 
of all things ? Arouse thy faith, therefore ; know that 
poverty patiently endured is a rich inheritance, which 
will open to thee the gates of Paradise ! know that a 
rich man is very poor if he serves not God, and that a 
poor man is infinitely rich if he possesses His love. 
Wherefore, ask of the Lord to quench within thee 
the love of riches, and to give thee a love of poverty, 
with the privations it imposes. 

2. Wherefore was it the will of Jesus Christ to 
possess nothing in this world ? It was to teach us to 
centre all the affections of our heart in the treasures 
of heaven ; it was to teach us that the things of earth 
last but a short time, and pass away quickly, whilst 
those of the other life are eternal, and will never pass 
away ; it was to have a right to say to us, " Lay not 
up for yourselves treasures upon the earth, where moth 
and rust doth corrupt, and where thieves break through 



OF THE CHBISTIA3" SOTTL. 11 

and steal ; but lay up for yourselves treasures in Hea- 
ven, where neither moth nor rust doth corrupt, and 
where thieves do not break through nor steal." 1 

3. Behold how firmly thou still cleavest in heart and 
affection to the frail and perishing possessions of this 
place of exile, and pray to the Lobd that He will gra- 
ciously detach thee from them, and give thee grace to 
make henceforth no other use of them than so far as 
they may help thee to attain thy ultimate goal, which 
is God. And what are indeed these possessions ? 
Wherefore are they to be pursued with so much pas- 
sion ? Why seek in them that repose which they can- 
not give thee ? At best they may amuse thee for a 
moment, but can never satisfy thee. Thy heart is too 
vast ; there is nought but God which can fill and 
satisfy it. Cling, therefore, to God alone with thy 
whole being. 

Colloquy. — Jesus, Master of perfect poverty, de- 
tach my heart from the love of earthly riches ! Enable 
me to learn to despise them, as being unworthy of, 
and dangerous for my soul. That which I desire, O 
my God, is, that I may henceforth place all my affec- 
tions in the immortal blessings, which alone can fill 
my heart and render me happy. Increase within my 
soul more and more this desire for eternal blessedness. 
Grant to me to make a good use of riches, that I may 
never use them to offend Thee, but employ them gladly 
in alms shed into the lap of the poor, and in other good 
works. Help me to deprive myself from time to time, 
for love of Thee, of certain things which give me plea- 
sure, but wherewith, in truth, I can dispense. Give 
1 S. Matt. vi. 19, 20. 



12 THE NOURISHMENT 

me, likewise, my God, an occasional inability to pro- 
cure things which would be useful to me, in order that 
I may thus realize some of the consequences of that 
poverty which Thou didst love so much on earth, and 
to which Thou submittedst during each day of Thy 
mortal life. Enough for me to acquire the riches of 
heaven : and provided I may attain one day to the 
possession of those, I am ready to suffer all the priva- 
tions it may please Thee to send me here on earth. 
Enough for me to love Thee with my whole heart ; be- 
cause then, however destitute I may be of this world's 
goods, I shall be infinitely rich. Give me, then, Thy 
love, my God, and I shall have nothing more to 
desire here below, unless it be to love Thee more and 
more for ever in this world and in the next. Amen. 

Second Subject. 

Consider the love which our Divine Saviour again 
manifested in this meeting. Although He well knew 
that Judas had sold Him to the chief priests for a 
paltry sum of money, and was watching in secret for 
an opportunity of betraying Him : yet He drove him 
not from His presence, but admitted him to the same 
table with the others, and gave him to eat from His own 
dish with great kindness and sweetness, as much as if 
that wretched man had committed no evil, and his soul 
had remained pure from every crime. 

1. In beholding that infinite goodness of Jesus 
Christ, do thou withdraw into thyself and meditate 
upon the hardness of thy heart, which, for the slightest 
injury received from any one, becomes filled with bitter- 
ness and anger, and even forms the resolution never to 



0E THE CHRISTIAN SOUL. 13 

forgive. Acknowledge how little of virtue thou hast, 
since, when it is a question of seeing him who has of- 
fended thee, and of speaking to him as usual with gen- 
tleness and charity, thou knowest not either how to 
conquer thyself, or to do the slightest violence to the 
evil inclination of thy soul, and perseverest, notwith- 
standing the remorse of thy conscience, in thy anger 
and bitterness. 

2. For what motive, I ask thee, hatest thou thus 
thy brother ? Has he done thee all the evil that Ju- 
das did to Jesus ? Has he wronged thee, as that per- 
fidious Apostle wronged his Divine Master ? And yet 
thou seest that Jesus Christ revenged not Himself, 
and cast not the traitor from Him ; hast thou the right 
to act otherwise than thy Saviour acted? Once 
more, wherefore hatest thou thy brother ? is he not 
man like thee ? is he not a child of God, like thee ? 
is he not a Christian like thee ? is he not a member 
of Christ like thee ? is he not bought w r ith the same 
blood, baptised in the same Church, nourished by the 
same sacraments, called to the same glory as thou ? 
Love him, therefore ; love all thy brethren : love even 
thine enemies ; and do good to those that persecute 
thee. 1 If thou lovest thine enemy, God will love 
thee ; if thou hatest him, God will hate thee ; if thou 
makest allowance for him, God will make allowance for 
thee ; and if thou condemnest him, God will condemn 
thee : for the Lord will deal with thee in the same 
measure in which thou shalt have dealt with others. 2 

3. Grieve for all the sins which thou hast committed 
during thy past life, in this point especially. Resolve 
1 S. Matt. v. 44. 2 S. Matt. vii. 2. 



14 THE NOURISHMENT 

to correct thyself and to be more ready to forgive that 
thou mayst obtain the more readily from God the 
thrice Holy, the forgiveness of thy sins : for our divine 
Master has certified in His Gospel that, " if thou 
forgivest not men their trespasses, neither will thy 
heavenly Father forgive thy trespasses ;" x and if, on 
the other hand, thou art merciful towards thy neigh- 
bour, God will show mercy to thee. 

Colloquy. — I confess, my God, that I have often 
nourished in my heart sentiments of hatred, aversion, 
and revenge. I confess that I have sinned in a thou- 
sand ways against the charity which I owe to my 
neighbour. O God, Whom I have so often wronged, 
I deserve that Thou shouldstnot forgive me, who have 
delayed so long to be reconciled to those who have 
offended me ; but now I repent of all those sins which 
I have committed, I repent from the depth of my 
heart, and solely for love of Thee. Most humbly I ask 
Thy forgiveness and promise unto Thee that for the 
future I will be prompt to forgive all those who have 
done me wrong. Quench in me the fire of wrath, and 
make me to be gentle, patient, and ever ready to forget 
injuries. Strengthen my soul, in order that I may 
overcome my nature, so prone to hatred and revenge. 
I ask of Thee all these mercies in the name of that 
immensity of love which made Thee love the traitor 
Judas, notwithstanding his crime and perfidy. Yes, 
Jesus, I love, for love of Thee, all those who have 
offended me ; and to please Thee, I will do them all 
the good in my power. Amen. 

1 S. Matt. vi. 14, 15. 



OP THE CHRISTIAN SOUL. 15 

Thied Subject. 

Our Lord Jesus having finished the last supper, 
raised His eyes to heaven and returned thanks to His 
Eternal Father. It was to teach us that all we pos- 
sess in this world, as well as all the blessings we enjoy, 
come to us from God ; and that consequently we ought 
ever to show forth our gratitude to Him for them by 
praising, thanking, and blessing Him for so many 
mercies which He vouchsafes to us, without any merit 
on our own part, and even when rather we deserve 
to be cast away far from Him, and punished as rebel 
slaves. 

1. Eeturn into thyself, and see what is thy grati- 
tude towards so good a Father, and how thou corre- 
spondest to the many graces and favours which He 
daily lavishes on thee. 

2. Examine thyself, whether during the day thou 
ever raisest thy heart to heaven, w r hence so many bless- 
ings come to thee. Shame be to thee if through thine 
ingratitude thou becomest like to those animals which 
possess not reason, and which are contented with gree- 
dily devouring the acorns which fall from the oaks of 
our forests, but never raise their eyes upward to the 
tree which produces them. Alas ! such has often been 
thy conduct towards God : thou hast been laden with 
His benefits, thou art so even still from day to day, 
and yet scarcely raisest thou thine eyes to heaven 
to thank Him ! Know at least how to humble thyself 
for this ! and acknowledge that thou indeed meritest 
that the Lord should withdraw His bountiful hand, 
and that instead of opening it to overwhelm thee with 



16 THE NOURISHMENT 

mercies, He should closeit to punish thee by the with- 
drawal of His mercies and benefits. 

3. Resolve to be henceforth more filled with grati- 
tude towards GrOD, applying thyself to His service and 
to the fulfilment of holiness with more resolution, dili- 
gence, and fervour, than thou hast done till now: and 
in order to begin at once, be this day faithful to all 
thy devotional exercises, omit not one of them, and 
fulfil them all with redoubled fervour and devotion. 

Colloquy. — God, Author of all good, I ought to 
be every moment thanking Thee for the numberless 
blessings which Thou ceasest not to grant me ; and 
behold, up till now I have scarcely ever thought of 
them. I purpose to thank Thee henceforth many 
times each day, and to acknowledge that it is Thou 
Who hast created me, Who dost preserve me, and 
Who" art the source of all the good things I have re- 
ceived and shall receive throughout all eternity. I 
have been guilty of a thousand acts of ingratitude to- 
wards Thee, by forgetting Thy gifts, by offending Thee, 
by insulting Thee with continual sins ; but henceforth 
I will make reparation, by a holier and more fervent 
life. O my GrOD, wherefore hast Thou never wearied 
of doing me good ! How hast Thou refrained from 
chastising all my ingratitude ! Thee I love, O GrOD, 
Whose goodness and mercy are infinite ; I will labour 
to love Thee more and more each day : I will be faith- 
ful to all my duties for love of Thee, and do all with a 
view to please Thee, and to acknowledge Thy benefits. 
Amen. 



OF THE CHRISTIAN SOUL. 17 

3&e£oIutum3. 

Fiest Subject. 

1. Love poverty as jEsrs Cheist loved it : it is a 
hidden treasure whose price thou wilt know when thou 
shalt be in Heaven. Practise this evangelical virtue 
according to the state wherein Providence has placed 
thee. Wherefore detach thyself from the good things 
of this world ; moderate and regulate the desire to 
amass them ; possess them as not possessing them, 
and use them as not abusing them. 1 2. Cut off from 
thy dress, from thy table, from thy furniture, all that 
which offends Christian moderation, and remember that 
superfluities of this kind are contrary to the promise 
which thou madest in thy baptism to renounce the 
pomps of the world. 3. If Providence gave thee thy 
birth in a low estate, submit without complaints or 
murmurs to the privations and labours of thy con- 
dition, and esteem it as that wherein thou may est most 
easily save thy soul. Beware of giving thyself up to 
idleness, to evil courses, to prodigality, and to jealous 
hatred of those who are richer than thyself; these are 
four sins common to the poor, sins which render them 
unworthy of the mercy of God or men, and which 
take from them all the merit of their sufferings. 4. 
If thou art rich, give not way to a foolish pride, but be 
humble in the reflection that thy state is one of oppo- 
sition to Jesus Cheist, Who lived and died poor. 
Eemember that thy riches are not thine own, but 
that God has only confided them to thee as a trust, 
and that one day He will require of thee a strict account 
1 1 Cor. vii. 31. 
C 



18 THE XOURISmiEXT 

of the use thou hast made of them ; and then, woe to 
thee if thou hast abused them, and if thou hast been 
hard-hearted to the poor ! . . . Oh, how grievous it is 
to think that there is among us a great number of rich, 
and often very rich Christians, who know not what to 
do with their treasures, who spend them in sumptuous 
repasts, in brilliant entertainments, in ruinous festivi- 
ties, and in a thousand vanities, and who refuse to 
nourish a poor widow dying of hunger at their gate ; 
who in the inclemency of winter give not clothing to 
an orphan whom cold is drawing slowly to the grave ; 
and who treat their suffering brethren with less regard 
than they would treat the vilest animals belonging to 
them. How lamentable to think that these same rich 
ones have always money at command to gratify all 
their caprices, and never a farthing to bestow when a 
good work is in question : a poor mechanic, a simple 
work- woman, will often deprive themselves of necessa- 
ries to relieve those who are poorer than themselves, 
and these avaricious rich persons scarcely give the 
least portion of their superfluities to assist the un- 
fortunate ! Oh, ye rich who read this book, never 
walk in their steps ; and make a better use of your 
gold, if ye will have your sins effaced and attain eternal 
glory ! 

2. Let not thy heart cleave to the world, or to any 
thing in the world ; for all therein is vanity, nothing- 
ness, and grief of mind ; its pleasures, riches, and glory, 
and honours, pass away with fearful rapidity : all these 
false possessions, says the wise man, disappear like a 
shadow, like a messenger who speeds, like a ship which 
»cuts the waves, and leaves no trace behind it in the 



OF THE CHRISTIAN SOUL. 19 

troubled waters. 1 Where, indeed, is the might of 
those renowned monarchs who lived up to that day ? 
Where are the riches of Croesus and Solomon ? 
Where is the beauty of Absalom, and so many others ? 
Where the science, the erudition, the eloquence of the 
most illustrious scholars ? All is passed, destroyed, 
and as it were annihilated. Oh, how true it is that 
the world is nothing ! Oh, how vain and transitory is 
its glory ! Very foolish is the man who loves, or 
courts, or cleaves to it. Eather a thousand times 
happier is he who despises it, who seeks God alone, 
and has centred in Him all the affections of his soul. 
3. Be assured thou wilt never find happiness or re- 
pose in any creature, whatever it be. Be as rich as it 
is possible to be, grant to thy senses every sort of en- 
joyment, refuse nothing to thy caprice, enjoy the 
highest honours and distinctions, yet something will 
be ever wanting to thee ; thy heart will be restless, 
thy desires unsatisfied, and thou wilt be compelled to 
exclaim with Solomon, " Vanity of vanities, all is 
vanity I" 1 On the other hand, love God, serve Him, 
mortify thy passions to please Him, and thou wilt feel 
a sweet peace spring up in thy soul ; thou wilt repose 
tranquilly in the arms of the Lord, and thou wilt be 
happy. Try it, and thou wilt prove whether I deceive 
thee. 

Second Subject. 

1. Never yield to revenge, and suffer not the least 
desire of it to arise in thy heart. Show thyself ever 
gentle, good, and merciful towards those who aggrieve 

1 Transierunt omnia ilia tanquam umbra. (Sap. v. 9 — 11.) 

2 Yanitas vanitatum, et omnia yanitas. (Eccles. i. 2.) 



20 THE NOURISHMENT 

thee ; it is the way to draw them towards thee, and to 
make friends of them. Moreover, think of the multi- 
tude of thy sins, and be assured that God will only for- 
give them thee in as far as thou hast thyself forgiven 
thy neighbour. Whoever will revenge himself shall 
meet the vengeance of the Lord, says the Holt 
Spirit. 1 

2. Eead attentively the following history, and learn 
how dangerous it is to cherish sentiments of hatred or 
rancour against a fellow- creature. — There was at An- 
tioch a priest named Sapricius. In the same town 
lived also a layman called Nicephorus. They loved 
each other as brothers ; but having afterwards some 
misunderstanding, they ended by becoming open ene- 
mies. However, Nicephorus being touched by the 
grace of GrOD, recollected himself, and sought to be 
reconciled. He therefore besought his friends to go 
from him to the priest Sapricius, to ask his forgiveness 
and reconciliation ; but Sapricius would not forgive. 
After having taken this step several times without 
success, ISTicephorus ran himself to the house of Sapri- 
cius, and prostrating himself at his feet, he cried out 
to him weeping, " Forgive me in the name of Jesus 
Christ !" Sapricius remained hard and inflexible. 
However, persecution suddenly came on. Sapricius 
was arrested as a Christian, and presented before the 
tribunal of the judge, and put to violent torture, which 
he endured with heroic fortitude. Finally he was con- 
demned to be beheaded. The sentence being pro- 
nounced, Sapricius was placed in the hands of the 

1 Qui vindicari vult, a Domino inyeniet vindictam. (Ecclus. 
xxviii. 1.) 



OF THE CHRISTIAN SOUL. 21 

executioners, and led to the place of suffering. Nice- 
phorus hearing of it, ran and met him : and throwing 
himself at his feet, cried out, " Martyr of Cheist ! for- 
give me, for I have sinned against thee." Sapricius 
answered nothing and passed on. 1 Nicephorus rising, 
ran to another street through which Sapricius had to 
pass; as soon as he perceived him, he penetrated through 
the crowd, and casting himself before him, almost un- 
der his feet, exclaimed, " Martyr of Cheist ! forgive 
me, I have sinned against thee." But that implacable 
man would not so much as look upon him. What 
happened in consequence ? He Who has said, " For- 
give, that ye may be forgiven," withdrew His grace 
from the inflexible Sapricius, and deprived him for ever 
of the glory of martyrdom. For, being arrived at the 
scaffold, he became afraid to die, and asked permission 
to sacrifice to the gods. As for Nicephorus, he having 
witnessed with grief the apostasy of Sapricius, de- 
clared aloud that he was a Christian, gave his life for 
Jesus Christ, and ascended to Heaven to receive the 
three immortal crowns of faith, humility, and love, of 
which Sapricius had rendered himself so unworthy. 

3. Pray especially to-day for all who have offended 
thee, or who wish thee evil : forgive them from the 
depth of thy heart, and beseech the Lord to grant 
them all the graces they need. 

Third Subject. 
1. There is a sin which exceedingly displeases the 

1 Martyr Christi, ignosce mihi, si quid peccavi ut homo. Sa- 
pricius ad hoc ne verbulum quidem respondit. (Surius, Acta 
Sanctorum.) 



22 THE NOURISHMENT 

paternal heart of God ; a sin unhappily too common 
even with those persons who make a profession of 
piety ; it is a want of fervour in thanking Him for the 
favours which He showers upon us each day. He 
complains in many portions of Holy Scripture, that, 
after having enriched men with blessings, He receives 
for the most part in return indifference and contempt 
from them : He shows Himself to be greatly displeased 
by such ingratitude, and we almost always find that 
He punishes it in a terrible manner. All the saints 
have anathematised it. <l Ingratitude/' says S. Ber- 
nard, " is the enemy of the soul, the destruction of 
merit, the plague of virtue. It is a scorching wind, 
which dries up all the channels of grace, and prevents 
Divine mercy from reaching us." " my God," ex- 
claims S. Augustine, " I will thank Thee unceasingly 
for Thy benefits ; because I know that ingratitude dis- 
pleases Thee, and that it is one of the chief sources 
of all our spiritual evils !" " Yes," says S. Bernard, 
again, " wherever ingratitude is, there the grace of 
God finds no longer access." 

2. If, therefore, thou art desirous to draw down the 
grace of heaven, and to make great advancement in 
virtue, thank God frequently for all the mercies He 
has vouchsafed to thee. Thy gratitude will be to Him 
exceedingly pleasing, and will assuredly cause Him 
to shed on thee more precious and abundant grace. 

3. Therefore render Him thanks, not only to-day, 
but every day of thy life, for all the mercies wherewith 
He has enriched thee hitherto. Thank Him especially 
for having created thee in His image, given thee His 
Son for thy Sayioue and Friend, caused thee to be 



OF THE CHRISTIAN" SOUL. 23 

born in the true Church, and regenerated thee in the 
waters of baptism. Thank Him for that infinite 
mercy by which He has forgiven thy sins and restored 
thee His love. Thank Him for not casting thee into 
hell, when thou wast living in iniquity, and for ex- 
tending His goodness even to promising thee a crown 
of glory in Heaven, &c. &c. &c. In a word, thank 
Him at all times and in all things : and as a reward 
of thy gratitude, thou wilt receive signal marks of His 
tenderness. 



MEDITATION IV. 

JESUS WASHES HIS DISCIPLES' EEET. 

Fiest Subject. 

Our Lord having finished His last supper, and know- 
ing that He was soon to leave this world to return to 
His Father, from Whom He had come, wished to 
give His Apostles, before parting from them, a dis- 
tinct token of His humility. Therefore He rose from 
the table, and laid aside His garment, and girded 
Himself with a towel ; and when He poured water 
into a basin, He washed their feet, and wiped them 
with the towel wherewith He was girded. 1 

1. Observe that Jesus does all Himself; He lays 
aside His garment, girds Himself with His own hands, 
and pours water into the basin ; yea, even with those 
Hands, which are the Hands of God, of which the 
touch alone healed the sick and raised the dead ; with 
those same Hands He washed and wiped the feet of 
1 S. John xiii. 3 — 5. 



24 THE NOTJBISHMENT 

His disciples. This was not a mere ceremony ; it 
was an effectual service which He rendered to them 
all, and a service the most humiliating, since it was 
necessary not only to kneel down before them, but 
also to wash away the mire and dust which, had 
gathered round their feet while walking barefoot, 
according to the custom in Judea. 

2. What marvellous humility on the part of God ! 
Jesus is the Eternal King of ages ; the whole universe 
is full of His glory, the pillars of Heaven tremble in 
His Presence ; and behold Him prostrate on the earth 
before twelve men of the lowest condition. He washes 
and wipes their feet with His own sacred hands, even 
kisses them with His Divine lips. 1 But that which 
surpasses every wonder is, that He disdained not to 
kneel before the infamous Judas, and to render to that 
miserable traitor the same service as to the rest of the 
Apostles. 2 This is a mystery of humiliation which 
may well fill Heaven and earth with astonishment. 

3. Try to fathom this mystery, and thou wilt dis- 
cover a great lesson therein ; thou wilt see that Jesus, 
in consenting to humble Himself to such a point, did 
it solely to destroy within thee, even to its very root, 
the accursed pride which is ingrained in thee, which 
follows thee everywhere, and creeps into thy every 
deed ; it was to teach thee by His example with what 
humility thou shouldst treat thy brethren, and render 

1 Inclinat se summa majestas, et humilitatis Magister, usque 
ad piscatoris pedes incuryatus, et genibus flexis coram ipsis seden- 
tibus. Lavat propriis manibus, abstergit, deosculaturque omnium 
eorum pedes. (S. Bonav. Meditationes Vitae Christi, cap. 73.) 

2 Sed et illud superexaltat humilitatem, quod et ipsi proditori 
eadem obsequia ipse prsebet. (Ibid.) 



OF THE CHEISTIAX SOUL. 25 

to them the services they have a right to expect from 
thee. Hast thou hitherto profited by so bright a 
lesson and so mighty an example P Alas, thou must 
confess to have done little or nothing ; and if thou 
compare thyself with thy Divine Model, thou art 
compelled to own that there is a fearful contrast be- 
tween thy conduct and His. Lo, Jesus, "Who is God, 
humbles Himself even to nothingness, and makes Him- 
self the servant of all; thou, who art nothing, art 
proud, disdainful, haughty, thou preferrest thyself to 
thy neighbour, who is perhaps of greater worth than 
thyself: seekest at every opportunity to exalt thyself 
above others, and strivest at all costs to pass for being 
something in the eyes of men ; and when thou must 
render thy brethren some service which seems humili- 
ating and mortifying to thy vanity and self-love, thou 
refusest disdainfully, and thinkest it strange it should 
have been suggested to thee. Oh, learn this day from 
Jesus Cheist to recognise thy own nothingness, and 
to think it no longer a degradation to serve others. 

4. But cast thine eyes once more upon our Divine 
Saviour prostrated at the feet of His Apostles, and 
behold therein an open condemnation of another kind 
of pride which feeds upon thy heart. Because thou art 
rich and hast servants, or because thou hast reached a 
position thou deemest exalted, thou claimest a right 
to treat thy inferiors with indifference, coldness, and 
even contempt. Thou humblest them and degradest 
them by thine airs of grandeur ; thou deemest them to 
be of another nature than thyself; thou no longer en- 
tertainest modest sentiments of thyself. Pride comes 
forth from thy whole being, and pitilessly crushes those 



26 THE NOURISHMENT 

whom Providence has placed beneath thee. Guilty 
that thou art, how dost thou expose thyself to draw 
down the dreadful curses of Heaven ! Is it thus that 
Jesus Christ dealt with His Apostles, and even with 
Judas ? Is it thus He treated them ? "Whoever thou 
art, therefore, in however brilliant a position the hand 
of the Lord has placed thee, return to a juster appre- 
ciation of what thou really art. Recognize thyself to 
be but dust and ashes, and nothing more ; acknowledge 
thyself to be a sinner who exaltest thyself very unrea- 
sonably above others in treating them harshly. In 
short, pray to the Lord to deliver thee from the spirit 
of pride, and to give thee in its place true humility ; 
and recall often to memory that saying of the wise 
man : " The greater thou art, the more humble thyself 
in all things, and thou shalt find grace before God." 1 
Colloquy. — I adore Thee, Jesus ! humbled at the 
feet of Thy disciples, especially those of Judas, I adore 
Thee. I admire Thy profound humility, and desire to 
imitate it, in shunning all the grandeurs of this world, 
in humbling myself as much as possible, and in con- 
senting to be cast into or left in the lowest place. 
Hitherto, my God, I have given myself up to 
vanity and ambitious desires ; I have sought to raise 
myself above others, I have despised my neighbour ; 
but now I detest all the sins that my pride has caused 
me to commit. I resolve to make reparation for them 
by honouring every person, by humbling myself from 
the depth of my heart, by submitting readily to every 
thing which can please or be useful to others, and by 
stifling in my soul every sentiment of haughtiness and 
1 Ecclus. iii. 18. 



OF THE CHEISTIJlN* SOUL. 27 

of arrogance. my Jesus, Thou ^Vho desirest that 
Thy disciples should be humble and like unto Thee, 
give me holy humility, and help me to practise its 
works ; cause me to imitate Thy sacred example, and 
in all circumstances to follow the path of humility 
Thou hast traced for me ! I hope of Thy goodness 
that Thou wilt give me this grace, and I ask it of 
Thee through the merits of Thy Passion. Amen. 

Second Subject. 

Meditate upon what passed on this occasion between 
our Loed and S. Peter. The Apostle, through hu- 
mility and respect for the greatness of Jesus Cheist, 
would not suffer his Divine Master to humble Himself 
to wash his feet. But Jesus said unto him, " Peter, 
thou understandest not now what I do ; but thou wilt 
understand it later ; but I say unto thee, that if I 
wash thee not thou hast no part with Me." Peter, 
alarmed at this threat of a separation from Him, dared 
no longer to resist the will of the Loed, and said to 
Him with warmth, u Loed, not my feet only, but also 
my hands and my head." 1 

1. Learn to suffer, that Cheist wash thee frequently 
by applying His blood to thee when truly penitent. 
Penitence is the salutary laver wherein our Divine Sa- 
vtoue purifies us from all our spiritual stains ! there 
the soul recovers with her innocence, calmness and 
peace of heart, there she becomes once more the friend 
of her God. Woe, woe unto thee, if thou refuse to 
enter this sacred bath ; thou shalt have no part with 
Jesus either in this world or in the next. Learn also 
1 S. John xiii. 6—9. 



28 THE NOUEISHMENT 

to suffer, that Jesus Cheist wash thee, by following 
the counsel and advice which He gives by the mouth 
of thy spiritual fathers, and by striving to fulfil the 
good inspirations which Heaven sends thee ; for the 
day will come when thou wilt desire to have followed 
them, and to have lived holily ; but then it will be too 
late, and thou wilt no longer be able to repair the time 
which is lost, and to save thy soul. 

2. Pray God graciously to grant thee a deep con- 
trition for thy sins, and an abundant fountain of tears, 
that, bitterly mourning for all the iniquities of thy 
past life, thy soul may be washed and cleansed, be- 
come once more pure, and be thus rendered worthy 
to receive one day the recompense which God has 
promised, and which He will assuredly give to His 
faithful servants. 

3. Weigh these words of Jesus Cheist, "Thou 
knowest not now what I do," and know that they are 
addressed to thyself. How often, when it has pleased 
the Loed to try thee by permitting thee to have 
doubts respecting the mysteries of religion, and G-od's 
loving kindness towards thyself, and the course of His 
Providence, how often hast thou been troubled and 
disquieted, and hast even lost thy confidence ! How 
often hast thou in the depth of thy soul murmured 
against the Loed ! How often hast thou judged Him, 
and even condemned Him ! Poor blind creature, abase 
thyself for thy infidelity, and learn to-day, from the 
lips of thy Divine Master, that there are many things 
which man does not comprehend, whether in the de- 
signs of Providence or in the mysteries of redemption, 
or in the dealings of God towards us. Therefore, let 






OF THE CHEISTIA^ SOUL. 29 

the Loed do His will, submit thyself to His guidance, 
trust to His mercy, yield thyself to His love, and what- 
ever befall thee, abide in peace beneath the Divine 
hand. Wherefore wilt thou penetrate the hidden de- 
signs of the Loed with thee ? Is He not too great 
and highly exalted to suffer us poor creatures to fa- 
thom the depth of His thoughts, and to tear away 
the mysterious veil wherewith He conceals Himself? 
Once more, submit thyself always to His guidance 
without questioning it ; let it suffice thee to know 
that He is thy Fathee ; bow thy head humbly in all 
the events of life ; and reposing entirely in the loving 
kindness of God, adore Him, and hope in Him, and 
the time will come when thou shalt understand His 
designs for thy soul. Oh, happy wilt thou then be, if 
thou hast been humble and submissive ! 

Colloquy. — My Loed and my God, vouchsafe to 
grant me a full contrition for my past sins. Give me 
often the mind to make acts of grief and repentance, 
that I may purify my soul from all its stains. I pur- 
pose to make these acts many times a day, especially 
during the Holy Communion, and at night before tak- 
ing my rest. Vouchsafe to recall to me my resolution, 
and suffer me not to be faithless to it. I resolve like- 
wise to confess my sins frequently, that my soul may 
be purified from all the foulness of sin. I have a trust 
that Thy Divine mercy will forgive me all my ini- 
quities ; and in this hope, I will from this present mo- 
ment, and for the remainder of my life, thank, bless, 
praise, and love Thee with my whole soul, until I have 
the happiness of beholding Thee in heaven. More- 
over, my God, I will no longer scrutinize with 



30 THE NOURISHMENT 

proud curiosity the mysteries of Thy Providence ; my 
mind is too limited to be able to comprehend them. 
Therefore I abandon myself to Thy paternal guidance 
in this world. Do with me what pleaseth Thee ; wound, 
cut, pierce. If I wander from the right path, take 
such means as Thou seest good to make me return ; 
if I stop on the way, impel me, urge me on ; if I fall, 
raise me up ; if I am attacked, defend me ; if I should 
think of being unfaithful to Thee, punish me ; in a 
word, spare me not here, provided Thou spare me 
through eternity. Amen. 

Third Subject. 

Our Divine Sayiour, after the washing of their feet, 
put His garments on Him again, sat down to table 
once more, and addressed His Apostles in these me- 
morable words : " Know ye what I have done unto 
you ? ye call Me Master and Lord, and ye say well, 
for so I am. If I, then, your Lord and Master, have 
washed your feet, ye ought also to wash one another's 
feet ; for I have left you an example, that ye should 
do as I have done unto you." 1 

1 . Meditate attentively on the deep sense of these 
words, and understand them as addressed to us, as 
well as to the Apostles. It is precisely as though Je- 
sus Christ had said to each one of us : " I, Who am 
thy God, thy Lord and Master, have humbled Myself 
to wash the feet of those who were My servants, My 
creatures, and the work of My hands ; therefore it is 
just that ye should also consent to humble and abase 
yourselves, not only to your superiors, but to those 
1 S. John xiii. 13—15. 



OF THE CHRISTIAN SOrL. 31 

also who are beneath you; for true humility in a 
Christian consists in humbling himself to his inferiors." 
Study for the future to put this lesson into practice. 

2. " Wash ye one another s feet " By these words, 
the Saviour teaches us to render to our brethren all 
the spiritual and corporal services which are in our 
power, even without being bound to do so. Every 
time then that an opportunity offers itself to help 
others, to render them some good office, how mean 
and abject soever, do not omit to do it ; for such is to 
thee an opportunity of washing their feet, according 
to the will of our Saviour ; and if thou refuse, thou 
art unworthy to be His friend. Go and visit the poor, 
and carry help to them for the love of Jesus Christ ; 
smooth the bed where their suffering limbs seek re- 
pose ; enter the hovel of the poor man, share with 
him thy bread and thy clothing ; comfort the afflicted, 
by speaking to them of Jesus on the Cross. Ad- 
monish ye one another of your faults ; be always ready 
to excuse those of others ; and by this means thou 
wilt be a true disciple of Jesus Christ ; and thou 
wilt really, in obedience to Him, have washed the feet 
of thy brethren. 

3. " I have given you an example, that ye should do 
as I have done unto you" These other words of our 
Divine Master teach us the strict obligation under 
which we all lie to show a good example to our fellow- 
creatures. Examine thy conscience upon that point ; 
be the judge of thyself. "What example hast thou 
hitherto set to thy household, to thy brethren and 
sisters, to thy children, and to all with whom thou 
art acquainted ? Wert thou now on thy death-bed, 



32 THE FOTTEISHMEtfT 

couldst thou say to them in all confidence, " Do as I 
have done ; for I have given you a good example ?" 
Oh, for how much evil it may be hast thou to reproach 
thyself! How many souls are perhaps burning now 
in hell through thy fault ! Oh, then mourn over thy 
neglect, beseech the Loed to forgive thy sins, and 
that He impute not to thee those of others ; and make 
the resolution to repair, through penitence, not only 
all the evil thou hast thyself done, but likewise that of 
which thou hast been the unhappy occasion in others. 
And if the Loed has placed thee in an exalted con- 
dition, remember that thou art more bound than others 
to show a good example ; for a bad one on thy part 
would be a horrible evil ; thou wouldst ruin more 
souls than many saints after great labour have led on 
to salvation. Oh, evil example, what a terrible thing 
thou art ! and yet where is the man who can bear wit- 
ness in himself that he has never set it forth ? 

Colloquy. — O Almighty Judge of angels and men, I 
accuse myself before Thee of having too often scanda- 
lised my neighbour by every kind of bad example, and 
I deserve to be cast from Thee ; but have pity on me, 
O my God ! I will correct myself of all my faults, 
and repair the evil I have caused to be committed, by 
showing henceforth an example of every Christian 
virtue. Consider my good desire, and remove from 
my conduct all which might displease Thee, and cause 
offence to my neighbour ; make me to become to 
others a model of charity, of faithfulness to Thy holy 
laws, of mortification and humility. Grant that at 
the hour of my death I may bear witness in myself 
that I have never been an occasion of offence or of 



OF THE CHRISTIAN SOUL. 33 

falling to any one ; or else that, if I have formerly 
been so guilty, I have striven to mate reparation by 
the labour of a true and sincere penitence. Jesus, 
my love and my hope, fulfil my prayer ! Amen. 

3ftcs'olutum3. 

Fibst Subject. 

1. Pride is so deeply rooted in the heart of man, 
that to destroy it, Jestjs Cheist deigned to submit 
throughout His life to every sort of humiliation. Wow 
pride is the greatest of vices ; it is the source of every 
sin which is committed j 1 it was the cause of the fall of 
the evil angels, and of the first man ; it opposes itself 
to God in a direct manner, attributing to itself that 
which belongs only to God ; it disputes His glory, 
and seeks to reign in His stead. Pride is hateful to 
God, and is hated by man. 2 It produces a great 
number of sins and vices which holy doctors call its 
daughters. The principal are, " contempt of one's 
neighbour," whom the proud man regards and listens 
to only with disdain, because he imagines himself to 
be by far his superior, and worthier than him ; " am- 
bition," which is an immoderate desire to distinguish 
oneself from others, to exalt oneself above them, to 
obtain high places and dignities ; " vanity," which is- 
the desire to be an object of attention to others, 
and to obtain their approbation ; " vain-glory," which 
makes one boast of the good qualities one has, and at- 
tribute often to oneself those one has not ; " ostenta- 

1 Initium omnis peccati est superbia. (Ecclus. x. 13.) 

2 Odibilis coram Deo et hominibus superbia. (Ecclus. x. 7.) 

D 



34 THE NOURISHMENT 

tion," which is an affectation of showing off to others 
the advantages one possesses, whether in riches or in 
talents; "presumption," which is an ill-regulated in- 
clination of the heart, by which man, in consequence 
of the good opinion he has of himself, undertakes 
with temerity things beyond his strength ; " hypoc- 
risy," whereby to win the esteem of men, we strive 
to seem better than we are in reality; "obstinacy," 
which makes us so perverse in our own way of seeing 
things, that we will not submit to the advice and com- 
mands of our superiors, and that we sometimes even 
arrive at hatred, contempt, and injuries. 

2. Therefore flee from pride, and know that God 
resists the proud, and destroys them in His wrath. 
Elee from pride, because the other deadly sins follow 
in its train. In truth, the proud man is violent, 
wrathful, gloomy, sulky, because he thinks he never 
receives sufficient attentions ; he is avaricious, because 
he knows that gold is a sure means of self- exaltation : 
he is vindictive, because he cannot forgive the mere 
semblance of contempt ; he is envious, because he re- 
gards the elevation of another as his own abasement ; 
he is unjust, because he thinks he owes nothing to any 
one, and that every one owes something to him ; 
finally, he is often impure, because God, "WTio hum- 
bles the spirit through the body, suffers him to fall 
into shameful sins to confound him. 1 Flee, flee from 

1 Mater et regina septera capitaliuni vitiorum, superbia, non 
ingTediatur, neque requiescat in dortiicilio cordis mei, neqne sobo- 
les ejus rnihi adksereat, id est, gula, eoncupiscentia, fornicatio, ava- 
ritia, invidia, tristitia, vana gloria. (S. Isidor. Exhort, ad Poenit.) 

Ipsa vitiorum regina superbia, cum devictum pleneconceperifc, 



Or THE CHRISTIAN SOUL. 35 

pride, for it is a traitor which flatters thee, while 
leading thee through by-paths, to the gulf of hell. 

3. TTilt thou crush that pride which devours thee r 
labour to become humble ; suffer in silence the con- 
tempt of men, and love it even as a blessing. Con- 
ceal the virtues which there might be in thee, and be 
not grieved at thy imperfections being discovered. 
Never speak of thyself, whether for good or evil ; and 
prefer for the most part all that keeps thee unnoticed. 
Think often of thy past sins, of thy inclination to evil, 
and of thy great weakness. Be convinced that all the 
good thou canst do is little or nothing. And if at 
times the evil spirit of pride seeks to deceive thee by 
suggesting a good opinion of thy virtues, endeavours, 
and perfection, compare thy actions with those of the 
saints who are in Heaven, or who are still on earth ; 
and when thou beholdest how far thou art from re- 
sembling them, thou wilt see that it becomes thee to 
take the lowest place as being thy due. 1 Imitate th r 
conduct of the hermit of whom S. John Climacus 
speaks in his writings. This good hermit had written 
on the walls of his cell the names of the principal 
Christian virtues ; and when the devil suggested to 
him some thought of pride, he said to the tempter. 
I Thou pretendest that I am a saint ; well, let us come 
to the proof; and lifting his eyes, he read aloud what 

mox illud septem prnicipalibus Yitiis, quasi quibnLsdani suis cluci- 
bus, deYastanduni traclit, ex quibus Title-rum multiinidines ori- 
untur. (S. Gh-egor. floral, lib. 32, cap. 7.) 

1 Conipara te cum Sanctis in ccelo : lieu ! quani prorsus -nihil 
esse apparebis ! Hespice sanctos totius ecclesise, et cogens 
dicere, Peccavi. (S. Thorn. Theol. suroma.) 



36 . THE tfOUBISHMENT 

he had written there. "Perfect charity : n the saints 
possessed it, said he, addressing himself to the devil, 
as though he had seen him with his eyes : but can I 
say that I possess it like them, I who do so little for 
God and for my neighbour ? " Deep humility :" have 
I attained to it, I who yet feel the desire to be esteemed, 
and who dread contempt? "Angelic chastity :" have 
I it, I who at times am tormented by impure imagina- 
tions ? " Fervent prayer ;" do I pray fervently, I who 
am weighed down by distractions ? &c. And when he 
had thus reviewed all these virtues, he said to the devil, 
" Thou seest that I am far from possessing those lovely 
virtues which the saints practised : but even had I at- 
tained thereto, and carried them to their highest degree 
of perfection, I should still be compelled to confess 
that I am an unprofitable servant ; therefore depart, 
O father of lies !" By this habit he drove pride out 
of his heart, and in a short time attained to deep hu- 
mility. 1 Do as this holy man did, and thou wilt be- 
come humble like him. 

Secoxd Subject. 

1. Have recourse often to the means of grace given 
thee for the destruction of thy sins, that Jesus may 
purify thee more and more from all the stains of thy 
soul ; but be careful to fulfil the required conditions. 
These conditions may be reduced to three principal 
ones, viz., real contrition, firm resolution to sin no 
more, and an open and sincere confession. It is cer- 
tain that many Christians derive no benefit from this, 
through want of contrition, because they have not 
1 S. Jean Climac. Seal. Parad. Grad. 25. 



OF THE CHRISTIAN SOUL. 37 

taken pains to excite it in their hearts, and have neg- 
lected to ask it of God, Who alone can give it to us. 
It is equally certain that many do not bring with them 
a firm determination to avoid sin, and all the oppor- 
tunities which lead to it. And jet without contrition 
and firm determination, pardon is not to be received. 
Others hide their sins, and so find death in that which 
was ordained to restore life. Act in such wise that 
this calamity may never befal thee, and always prepare 
thyself with the greatest care for the reception of the 
Sacrament, lest any abuse thereof render thee yet more 
guilty. Above all, never hide thy sins. 1 Since thou 
wast not ashamed to commit thy sin, wherefore be 
ashamed to confess it ? Is it not rather a great glory 
to acknowledge ourselves to have done wrong r 3 Be- 
sides, consider that a little shame now will bring thee 
the gift of pardon and the crown of immortality. Ee- 
member that if thou thyself reveal not thy fault to 
Him, GrOD will reveal it to the whole world at the great 
day of judgment. "What shame wilt thou then feel! 3 
Be resolute, therefore ; lay open thy soul entirely at 

1 Xon corifundaris confiteri peccata tua. (Ecclus. iv. 26.) Hen ! 
cur erubescis confiteri, quod facere nequaquaro. erubuisti ? (S. Aug. 
lib. ii. cap. 5, De Visit. Infirmorum.) Cur te pudet peccatum 
tuum dicere, quem non puduit facere ? . . . O peryersitas, non 
pudet iiiquinari, et ablui pudet ! (S. Bernard. Epist. 185.) 

2 Confunderis et erubescis confiteri peccata? Confusio est 
peccare, non vero peccata confiteri. (S. Chrys. de Pcenit. et 
Confes.) 

3 Si tu non revelaberis peccatum tuum, revelabitur a Deo. 
(S. Thorn, a Yillanoy. Serm. in Eer. 6, post Dom. iv. Quadr.) 
He peccatum confiteri graveris, ut per hujus yitse pudorem, fu- 
turi sseculi ignominiam fugias. (S. Greg. Xaz. Orat. in Baptism. 



38 THE NOURISHMENT 

all times to thy GrOD ; hide nothing from Him, what- 
ever repugnance thou mayest feel towards it ; and this 
momentary shame will bring thee eternal glory with 
Him, and before men. 

2. Thou hopest that GrOD has forgiven thee the sins 
of thy life past, and that He has restored thee to His 
favour and love ; thou doest well to hope it, because 
God is a tender Father to us, and is pleased to treat 
us with goodness and mercy. But thou must not 
therefore, cease to regret every day : and although the 
Lord has vouchsafed to forget thy offences, thou must 
not thyself for a moment forget them ; but rather 
think of them every day with grief, in order thereby 
to nourish in thy soul the spirit of penitence and com- 
punction. Thus did all the saints. David, after re- 
ceiving from heaven the assurance of his forgiveness, 
had not therefore his sin less continually present to 
his memory. S. Peter mourned all through his life for 
his miserable sin in denying his Divine Master. S. 
Mary Magdalene, notwithstanding all the favours she 
had received from Jestjs Christ while He was on 
earth, yet is reported to have wept for the wanderings 
of her youth, during the thirty years she afterwards 
passed in solitude. S. Thais, a penitent, believing her- 
self no longer worthy to pronounce the holy name of 
GrOD, addressed to him, during three years, only this 
humble prayer, " Thou Who hast created me, have 
pity on me!" 1 and having received the assurance that 
the Lord had forgiven her everything, yet she ceased 
not to be sorry for the past till her death. Imitate 
these touching examples, and pass not a single day 
1 Qui plasrnasti me, miserere mei ! 



OF THE CHEISTIA^ SOUL. 39 

without bewailing thy past ingratitude towards Him 
from Whom thou hast received only good. 

3. It is a presumptuous pride which leads man to 
search into the mysteries of the providence of God. In 
truth, what is man, if not an abyss of ignorance and 
darkness ? And behold, this poor blind man dares to 
pass Judgment on the conduct of Him Who is Great- 
ness and Wisdom, to call Him to account, and to com- 
demn Him ! Do thou never fall into such madness. 
Seek not to explain that which is beyond thee, and 
fathom not that which is too deep for thee. 1 What ! 
canst thou not give a reason for those things which 
are apparently most simple, which happen before thine 
eyes, and pretendest thou to understand the works of 
the Most High ? 2 Darest thou to say, " Wherefore 
doth GrOD act thus ? Wherefore doth He permit this 
calamity ? Wherefore is the righteous man so often un- 
happy and persecuted, whilst the wicked man prospers 
and is loaded with honours ?" Insensate, believes t 
thou not in the justice, wisdom, and goodness of Him 
Who governs at His Will all the events of life ? Can 
thy limited sight perceive the imperceptible springs 
which He sets in motion ? Canst thou fathom the 
abyss of His thoughts ? Think of what thou art, and 
remember that he who scrutinises the majesty of GrOD 
will be overwhelmed by His glory. 3 A day will come, 

1 Altiora te ne qusesieris, et fortiora te ne scrutatus fueris. 
(Ecclus. iii. 21.) 

2 Difficile sestimamus, quae in terra sunt, et qua? in prospectu 
sunt invenimus cum labore : qua? autem in ccelis sunt, quis inves- 
tigabit ? (Sap. ix. 16.) 

3 Qui scrutator est majestatis, opprimetur a gloria. (Prov. 
xxv. 27.) 



40 THE NOURISHMENT 

the day of eternity, when thou wilt understand that 
which thou understandest not to-day. The day will 
come when the deep mysteries of religion, as likewise 
the no less mysterious ways of Providence, will be un- 
folded to thee, and thou wilt see clearly how marvellous 
God has been in all things. Thou wilt see the height 
of the wisdom of His thoughts, the justice which ruled 
all events, the mercy which directed them, and thou 
wilt be constrained to exclaim with transport : " 
God, Thou art wisdom, and Thy judgments are full of 
love and equity !" 

Thied Subject. 

1. Be never weary of exercising humility on all oc- 
casions, since Jesus, thy model, is not weary of giving 
thee in Himself excellent examples thereof. Now true 
humility consists in rightly knowing thyself, in realis- 
ing how poor and miserable thou art, and in referring 
to God alone the merit of whatever there is good in 
thee. 1 It was ever the root of all virtues, and with- 
out it the angels themselves could not preserve their 
holiness in Heaven. 2 It was infinitely dear to the 
Heart of our Divine Master ; each day of His mortal 
life was marked by some act of humility, and He 
commended it to us as much by His example as by 
His words. If, then, thou wilt please Him and be- 
come a saint, be humble, not only in speech, which is 

1 Humilitas est virtus, qua homo verissima sui agnitione sibi 
ipsi vilescit. (S. Bernard.) 

2 Fundamentum sanctitatis semper fuit humilitas ; nee in coelo 
stare potuit superba sublhnitas. (S. Cypr. Traet. de JS"ativ. 
Christi.) 



OF THE CHBISTIAS" SOUL. 41 

easy, but in sincerity, and from the depth of thy heart. 
Let not the contempt of men or their evil dealings 
towards thyself rouse thine inward indignation, but en- 
dure all with patience and even with joy ; for such is the 
means to attain speedily the possession of that excel- 
lent virtue. Eegard it as a treasure above price, and 
be convinced that, even if thou shouldst perform mi- 
racles, thou wouldst be in the eyes of God only an 
object of abomination, if humility were wanting in 
thee. Ask it, then, of the Lord, every day, and lose 
not the smallest opportunity of performing acts thereof. 

2. Bad example, and above all on the part of supe- 
riors, is a dreadful evil, on account of its consequences. 
It teaches what is wrong to those who know it not, 
and draws on those who before held it in horror. One 
man, by bad example, commits more evil than the 
saints for the most part have done good ; he causes 
the loss of more souls than the most zealous preachers 
have been the means of saving. And yet how does 
the world abound with bad examples ! Hast thou 
never set forth any ? never been to any one an occa- 
sion of scandal or of falling ? Search into the inmost 
recesses of thy conscience, and strive seriously to re- 
pair from to-day all the evil thou hast caused others 
to commit. The thing is serious ; thy salvation is in 
question ; therefore put thy hand immediately to the 
work ; to-morrow may be too late. 

3. The best way of making reparation for bad ex- 
ample is to set for the future a good one. Good 
examples instruct men in themselves, and are a thou- 
sand times more persuasive than the most eloquent 
words. [Formerly thou didst neglect the observance 



42 THE NOURISHMENT 

of thy religious duties, henceforth be attentive to 
them in the sight of all men. Formerly thou wast 
frivolous in thy words and actions, now show thyself 
to be serious and reserved in all things. Formerly 
thou hadst pleasure in backbiting thy neighbour, to- 
day respect his reputation as being his most precious 
possession ; and so in every thing else. Pray likewise 
for all whom thou hast perchance injured, and be- 
seech the Lord that He lay not to thy charge the 
sins which thou hast caused others to commit. Thus 
thou wilt, as far as lies in thy power, undo the evil 
which thy wicked example caused, and the Lord will 
have mercy on thee. 



MEDITATIOX V. 

OX THE INSTITUTION OF THE MOST HOLT SACRA- 
MENT OF THE EUCHARIST. 

First Subject. 

The moment had arrived when Jesus was to sacrifice 
His life for us on the cross, and leave this world., to re- 
turn to the bosom of His Father. Eut as He would 
not leave us comfortless in this world of exile, He found 
a way, among the inexhaustible inventions of His love, 
to remain really with us to the end of ages ; while at 
the same time He should be in heavenly glory at the 
right hand of God. With this intention He insti- 
tuted the most holy Sacrament of the Eucharist. 
Therefore, after having washed the feet of His Apos- 



OF THE CHRISTIAN SOUL. 43 

ties, He sat at table with, them, and taking into His 
venerable and sacred hands one of the loaves which 
were by, He gave thanks, blessed the bread, brake it, 
and distributed it to them, saying, " Take, eat ; this 
is My Body." 

1. Our Divine Master, throughout His mortal life, 
did nothing by chance, and all His actions are excel- 
lent lessons to us. In this circumstance we see that 
He would have the washing of the feet to precede the 
institution of the Sacrament of the Eucharist, and it 
was not without reason that He acted thus. His in- 
tention was to show us how great should be the purity 
of those who desire to receive the holy Communion. 
"What, indeed, do we receive in this adorable Sacra- 
ment ? the body and blood of Jesus Christ, of Him 
Who is all sanctity, of Him Who above all hates in- 
iquity, and sees uncleanness even in the angels. This 
is wherefore, even if thou communicate once only in 
thy life, thou shouldst employ every moment of thy 
existence in preparing for it : thou couldst never do 
too much, and thou mightest say in all truth with the 
humble centurion, " Lord, I am not worthy." And 
what should not be the feeling of thy unworthiness, 
when thy conscience is thy witness that thou preparest 
so little and so ill for the reception of thy SAYiorR ? 
If the greatest saints looked upon themselves as im- 
pure, when they compared their holiness with the 
infinite holiness of God, what must thou then think 
of thyself, thou who hast not a shadow of their per- 
fection? Humble thyself deeply before the Lord, 
and make a firm resolution never more to approach 
the holy altar before having washed thy soul from its 



44 THE NOUBISHMEOT 

slightest soils in the tears of penitence. Ask forgive- 
ness of God for the faults thou hast committed in thy 
past communions, and the want of preparation where- 
with thou hast come. Alas, how often hast thou par- 
taken of that bread of angels with a soul stained 
with little sins committed in frivolity, and filled with 
too earthly attachments ! How often hast thou com- 
municated with scarcely any devotion, or from custom, 
and perchance at times with no thought whatever of 
the holy action thou wast fulfilling ? Hast thou not 
even wherewith to reproach thyself for unworthy and 
sacrilegious communion ? Oh, what just causes for 
sorrow and mourning hast thou, if thou judge thyself 
impartially ! 

2. Our Loed Jesus Christ, before He instituted 
the Eucharist, raised His eyes to Heaven, and returned 
thanks to God His Fathee, to teach us that, before 
beginning any action, we should be careful to raise our 
heart to the Loed, from Whom all good proceeds, and 
to direct our intention towards Him, that our action 
may be agreeable to Him. Hast thou not often failed 
hitherto in this holy and salutary exercise ? Canst 
thou say in all truth, that all thy thoughts, words, and 
works have been offered to God, having His glory 
alone for their object? Ah, follow henceforth the 
counsel of the Apostles, and whether thou eat or 
drink, or whatever thou do, do all to please thy 
Fathee "Who is in Heaven. 1 Imitate thy Divine 

1 Sive nianducatis, sive bibitis, sive aliud quid facitis, omnia 
ad gloriam Dei facite. (1 Cor. x. 31.) Onine quodcumque fa- 
citis in verbo et opere, omnia in gloriam Dei facite. (Coloss. 
iii. 17.) 



OF THE CHRISTIAN SOUL. 45 

Sayiotjb, Who sought not His own glory in His 
actions, but only the glory of Him "Who had sent 
Him. 1 Imitate the good man who said continually, 
"All for the greater glory of God." Imitate her 
whose burden ever was, " All for God, all for God 1" 
Imitate that other saint who offered to Jesus all her 
thoughts, her affections, her being, and who prayed 
Him to accept as so many acts of love each pulsation 
of her heart. Imitate all the saints, whose actions, 
however mean and contemptible in the eyes of men, 
became precious in the eyes of God, because of the 
pure and upright intention which accompanied them ; 
and remember that all thou hast not done as in the 
sight of God will avail thee nothing through eternity. 
3. Our Loed broke the bread into several pieces, 
to teach thee that one of the best preparations thou 
canst make for the reception of the Eucharist is to 
break, through mortification, thine irregular inclina- 
tions and thy self-will. "Without the continual exercise 
of this mortification, thy communions will avail thee 
little, because thy soul will resemble an uncultivated 
ground covered with thorns, and the grace conveyed 
to thee by the Sacrament of the Eucharist will be able 
neither to spring up nor develope itself. On the con- 
trary, if thou art careful to be ever mortifying thy 
pride, thy impatience and idleness, and all thy pas- 
sions, thy soul will resemble a well-prepared soil, and 
the divine seed cast therein by the Holy Communion 
will bring forth abundant fruits of grace and bene- 
diction. 

Colloquy. — I believe, my God, that Thou hast 
3 Ego ant em non quaero gloriam meam. (S. John viii. 50.) 



46 THE NOURISHMENT 

made Thyself our food in the Eucharist for the salva- 
tion of our souls; and I thank Thee for this infinitely 
precious blessing. I desire to receive Thee always 
with benefit, wherefore I firmly resolve to prepare 
myself for the Holy Communion by acts of contrition 
and penitence, that my soul may be thereby purified 
from all its stains, even the least. Moreover, my 
God, I will impose upon myself at all times some dis- 
cipline of my will and of my senses, with the intention 
of offering them to Thee as a preparation for this 
adorable Sacrament. Enlighten my mind, and cause 
me to know Thy greatness and Thine infinite perfec- 
tions, that I may receive Thee with deep reverence, 
and a love of true sonship/ Jesus ! "WTio art the 
Bread of Life, I love Thee with my whole heart ; and 
to increase within me this fire of Thy love, I will 
often receive Thee in the Eucharist. Vouchsafe, I 
pray Thee, to render me less unworthy, and give me 
the right disposition of heart, that I may communicate 
at all times profitably. Amen. 

Second Subject. 

Our Lobd, in instituting the Eucharist, chose bread 
to be the outward sign of this Sacrament in preference 
to every other thing, because bread being the nourish- 
ment of all men, and our daily food, He willed that 
each of us should live in such a manner as to have the 
happiness of communicating daily, after the example 
of the first Christians, who, by the account of S. Luke, 
let not a single day pass without communicating. 

1. Dost thou fulfil the will of Jesus Christ ? and 



OF THE CHEISTIAX SOTJL. 47 

dost thou feed every day on His divine flesh P 1 Art 
thou not rather, it may be, one of those unwise 
Christians, who communicate rarely, and find a thou- 
sand pretexts for absenting themselves from the Holy 
Table ? Thou knowest, nevertheless, that our gracious 
Saviour invites every one to receive the Holy Eu- 
charist. He invites the sick, that He may heal them ; 
the blind, that He may give them sight ; the weak, that 
He may strengthen them ; the afflicted, that He may 
console them ; sinners, that He may sanctify them ; 
the holy, that He may maintain them in their fervour, 
and prevent them from relaxing. Thou knowest like- 
wise that He says to the unfaithful soul which eats not 
His Flesh and drinks not His Blood, that there is no 
life in her. 2 Therefore communicate, and that fre- 
quently. Thy greatest regret should be a deprivation 
of that heavenly food. Besides, do not thy weak- 
nesses and dangers make thee sufficiently feel the 
need thou hast of this thy daily bread ? Again, com- 
municate because, in the reception of the Holy Eu- 
charist, thou wilt find strength against thine enemies, 
consolation in thy troubles, peace of mind, courage in 
thy necessary warfare against hell, and above all, the 

1 Although in the English. Church there is hardly any church 
in which there is a daily celebration of the Holy Eucharist, and 
therefore the injunctions in the text are impossible, yet the editor 
has not thought himself justified in altering them, because there 
is no doubt that in the primitive Church the Eucharist was cele- 
brated, if not received, daily ; and the cessation of the daily sacri- 
fice is one of the defects of the English Church, which, with good 
Bishop Ancirewes, we must pray to have supplied. 

2 !Nisi manducaveritis carnem Eilii hominis, non habebitis 
vitam in vobis. (S. John vi. 53.) 



48 THE NOURISHMENT 

pledge of eternal life. The oftener thou communi- 
catest in faith, the more thou wilt learn to do it 
well. 

2. Tet imagine not that frequent communion con- 
stitutes holiness and perfection, and that thy salvation 
is secure because thou communicatest often; such 
would be a highly dangerous delusion, against which 
thou must be on thy guard. A holy life consists not 
precisely in communicating frequently, but in benefit- 
ing by communions, by availing ourselves of the grace 
which they bestow, to labour to purify ourselves more 
and more. If, then, thy frequent communions serve 
not to render thee more humble, more meek, more 
patient, more self-denying, thou hast cause to fear 
that they will become to thee an occasion of presump- 
tion and of pride. Beseech the Lord to avert from 
thee so terrible an evil, and resolve to live every day 
in such a manner, that thou mayest deserve to receive 
Jestts Christ daily in a way profitable to thy ad- 
vancement in perfection. 

Colloquy. — my Saviour, I adore Thee ! I re- 
joice with Thee for the fervour and piety wherewith 
the first Christians communicated. May I have a 
purity and holiness of life like unto theirs, in order 
that I may communicate frequently! Wherefore 
have my sins and lukewarmness deprived me so long of 
so great a blessing ? my God, help me to change 
my life, and to tear from my heart these evil roots of 
sin, that they may no longer prevent my frequent ap- 
proach to Thy holy table ! Correct my habits, change 
my heart, purify it, sanctify it by Thy gifts ; because 
I desire to unite it to Thee by the most perfect bonds 



OF THE CHBISTIAX SOUL. 49 

of love, and to make it fit to receive thee as often as 
my spiritual director shall deem it to be for Thy glory 
and my salvation. Amen. 

Third Subject. 

Consider how generous was the love which Jesus 
showed us in the institution of the adorable Sacra- 
ment. At the same moment that Judas sought op- 
portunity to deliver Him to the Jews, at the moment 
when these were setting all to work to cause His 
death, even then it was that He vouchsafed to give 
Himself to be our food, and that He prepared for us 
a sacred Feast, whence our souls might draw in eter- 
nal life. Then it was that He gave the Sacrament of 
His Body and Blood, under the form of bread and 
wine, to remain with us to the end of all ages. He 
loved us ! and to give the greatest proof of love, He 
humbled Himself thus. 

1 . Is it thus that thou actest towards God ? "Where 
is the love which urges thee to His service ? "Where 
are the sacrifices that thou makest for His glory ? He 
commands thee to be constantly faithful to all His 
laws ; He requires all thy thoughts, actions, and affec- 
tions to be His own : and assuredly He has a right to 
them after all He has done for thee. Well, show us 
thy works, the fervour of thy prayers, religious read- 
ings, and communions. Let us see thy progress in the 
exercise of humility, mortification, recollection, and 
penitence. Alas, confess sincerely that until this day 
thou hast served the Lokd with an indifference which 
should load thee with shame ! Until this day the 
slightest confusion, the least restraint has often suf- 



50 THE NOUKISHMENT 

ficed to turn thee away from thy religious exercises, 
and sometimes even to cast thee into such discourage- 
ment that thou hast neglected thy accustomed prayers, 
confessions, communions, and the few good things thou 
couldst do. What weakness and cowardice ! 

2. Is it' with colduess like this that Jesus Cheist 
loved thee ? Did the hardest and most cruel sacrifices 
discourage Him in the work of thy redemption ? Did 
they hinder Him from giving Himself wholly to thee, 
and from loading thee with favours P Did they turn 
Him away from the institution of the Eucharist ? 
Cowardly soul, learn to be henceforth less unworthy 
to belong to such a Master. Be more generous in 
bearing the weariness and the difficulties which some- 
times present themselves in the exercise of holiness. 
Formerly thou omittedst thy prayers too readily, or 
prayedst without attention, reverence, or devotion and 
consequently without a blessing ; but now pray with 
love and fervour. Formerly thou didst make thy pre- 
paration for Communion without resolution of amend- 
ment ; but now do so with humility and with care, as 
though thou wert to die immediately after. Formerly 
thy Communions were lukewarm, without fervour, 
without that living faith so necessary for them to 
profit us ; communicate now with that spiritual hun- 
ger which all the saints had, and which opened their 
hearts to the abundance of heavenly graces. For- 
merly thou leddest an effeminate, carnal, sensual life ; 
to-day let angelic purity dwell in thy body of clay, 
mortify thy senses and thy passions, and thus prove 
to Jesus that thou hast both knowledge and will to 
render Him sacrifice for sacrifice. 



OF THE CHRISTIAN SOUL. 51 

Colloquy. — good Jesus, how true is it that Thy 
love for man is Divine ! Not satisfied with shedding 
Thy Blood for our salvation unto the last drop, Thou 
hast willed moreover to remain with us, the Com- 
panion of our pilgrimage, our Food, our Counsellor, 
our Friend, in the Sacrament of the Altar. Our 
ingratitude, and outrages, and treachery have not 
estranged Thee from Thy children : and Thou abidest 
night and day with them, making Thy power and love 
to shine forth. Be Thou a thousandfold blessed, O 
gracious Saviour ! Grant me, I beseech Thee, the 
grace to be grateful for so much lovingkindness from 
Thee, and cause me to be never separated from Thee. 
Teach me to detach myself from all creatures, and to 
be attached to Thee alone. Grive me strength to re- 
nounce the sensual life I have led hitherto, to walk 
evermore in the path of mortification, to do Thy will, 
and to sacrifice myself wholly to Thy service. Amen. 

3£Legolutumg« 

First Subject. 

1. If thou wouldst know why it is that, after so 
many Communions, thou still makest little progress 
in the ways of God, it is that thou makest a bad pre- 
paration for the reception of this Divine Sacrament. 
Fire readily kindles dry wood, but it cannot ignite 
that which is green, because the latter has not the 
requisite properties for burning. The saints derived 
great benefit from their Communions, because they 
had made devout preparation for them. Imitate their 
example, and thou wilt receive, like them, precious 



52 THE NOURISHMENT 

graces in communicating. Wherefore, familiarise thy- 
self with the following exercises : (1.) Offer to God 
from the eve of thy Communion, all thy actions in 
union with those of Jesus Christ, to obtain the 
graces thou needest to approach the holy table wor- 
thily. (2.) Maintain thyself throughout the day in a 
greater recollectedness, and watchfulness over all the 
movements of thy heart, that none may soil its purity. 
(3.) Takefor the subject of thy ejaculatory prayers some 
passages which denote the desire thou hast to commu- 
nicate or the acknowledgment of thy un worthiness. 
(4.) Make, with this intention, some act of mortifica- 
tion, and do some good work, such as visiting the poor : 
it is a suitable way of preparation for the reception of 
our Lord's visit, to visit Him in His members. (5.) 
Before going to rest, think upon the happiness which 
will be thine the next morning in communicating, and 
pray that thy angel may guard thee through the night, 
that nothing may befal thee contrary to the purity 
which the reception of so great a mercy will require 
of thee. (6.) The morning of thy Communion, as 
soon as thou art awake, imagine thy guardian angel 
saying to thee, " Behold the Bridegroom cometh ; go 
thou forth to meet Him." (7.) Keep strict silence, 
in as far as thou canst, and maintain thyself in much 
recollection until communion, laying aside all business, 
except what cannot be deferred. (8.) Say often to 
thyself, "Who cometh ? Christ cometh. To whom 
cometh He ? To a man, a worm of the earth, a sinner. 
Wherefore cometh He ? To give Himself to me, and 
to unite Himself to me. (9.) Be present at Commu- 
nion with redoubled reverence, attention, and devotion. 



OF THE CHEISTIAN SOrL. 53 

(10.) Finally, when the moment of communicating 
approaches, make acts of lively faith in this mystery, 
of adoration, desire, confidence, love ; and be certain 
that, after so careful a preparation, thou wilt commu- 
nicate with great benefit. 1 As for the act of thanks- 
giving after Communion, spend all the time there that 
thou canst, without omitting any other duties. There 
is no prayer more acceptable to God, than that which 
is offered to Him after the Holy Communion. During 
the few minutes or the half hour which follows that 
happy moment, a soul should commune with jEsrs 
in affection and prayers. The pious affections we 
breathe forth at that time have more weight in the 
sight of God than those we give utterance to under 
any other circumstances, because they derive a greater 
blessing from the presence of Chbist, Who is united 
to the soul. Jesus is pleased at that time above all 
others to hear them favourably, and this should be a 
powerful motive for thy trust. 

2. Never fail to offer to God all thy actions ; and 
never act with another intention than that of pleasing 
Him. "Without this purity of intention, thou wilt 
never have a right to hope for a reward-in heaven, even 
after much toil. When thou doest anything aright, 
beware of seeking the looks and approbation of men, 
but refer the glory to God only. Oh, if thou knewest 
all the treasures thou mightest amass in a short time 
by purity of intention! By this how many saints 
have attained a high degree of glory in Heaven, though 

1 Majorem efficaciain credo quod accipiat homo in una nian- 
ducatione cum bona prseparatione, quam in niultis, si non se 
prseparet diligenter. (S. Bonav.) 



54 THE ^OUEISSME^T 

on earth they did nothing marvellous in the eyes of 
men ; by it many have become pleasing to God, though 
they apparently laboured little ; and by it they found 
the great secret of turning all to profit, and of acquir- 
ing excellent perfection, though only performing very 
ordinary and indifferent actions. Walk in their steps, 
and thou wilt find the means of becoming rich like them. 
3. Mortification is absolutely necessary to thee if 
thou wouldst save thy soul. Eegard it not as a work 
of supererogation, good only for those who aspire to a 
high perfection. No, it is for all persons, and for thee 
in particular, a real obligation ; to such a degree, that 
if thou shouldst refuse to lead a penitent and mortified 
life, thou renouncest thereby in some measure the 
blessed title of Christian and disciple of Jesus Cheist. 
"If any man will be My disciple," says the Savioue, 
"let him deny himself, and take up his cross daily j" 1 
that is to say, let him mortify his flesh, his senses, and 
his passions. He must hate himself; that is, he must 
repress, at what cost soever, the irregular motions of 
his mind, and that under pain of eternal damnation. 
There is no other way to go to Heaven but the narrow 
way ; consequently it is an indispensable obligation to 
enter thereby, if one will arrive at that happy abode. 
Jesus Cheist, our G-od and our pattern, denied Him- 
self every day of His life. All the saints imitated Him, 
and thou canst not find one who has not entered Hea- 
ven through the path of mortification. Refuse no 
longer, then, to deny thyself as they did, if thou 
wouldst become a saint like them. Maintain an unre- 

1 Si quis volt venire post me, abneget semetipsum, tollat cru- 
cem suam quotidie, et sequatur me. (S. Luke ix.) 



OF THE CHRISTIAN SOUL. 55 

mitting conflict with thy passions, and mortify them 
without ceasing. Since thy body is still stained with 
the mire of thine old sins, purify it by pain and priva- 
tions. Take courage ; the mortification of the soul 
and body is not so hard as it appears to be, and its be- 
nefits are immense. Moreover, if thou spare thyself 
in this life, God will not spare thee in the next ; while 
on the contrary, if thou punish thyself, God will not 
punish thee, and will one day make thee a sharer in 
His glory and happiness. The choice is thine. 

Second Subject. 

1. The devil, knowing all the spiritual blessings 
wherewith the Holy Communion enriches the soul 
which receives it worthily, sets all in action to keep 
away Christians therefrom. Disgust, weariness, ser- 
vile fear, indifference, all serve his purpose, provided 
he attains his end; and unhappily he succeeds too 
often. How many Christians, alas ! are there who 
have left off communicating ! How many, also, are 
ingenious in inventing excuses for lessening the num- 
ber of their Communions ! Ah, they are all blind and 
worthy of compassion ! They deprive themselves of 
the precious graces which God destined for them, and 
perhaps are for ever closing against themselves the 
gates of the heavenly country. Pray for them that 
God may come to their aid and convert them ; but 
imitate them not. Rather make Communion to be 
thy happiness, and live in such wise that thou mayest 
receive it often. 

2. In order to excite within thyself more and more a 
desire to receive the Body of Jestjs Christ often in 



56 THE NOURISHMENT 

the Eucharist, reflect upon the immense benefits which 
are vouchsafed to thee in Communion : 1st. Thou re- 
ceivest the adorable Body and Blood of our Lord, with 
the merits of His Passion. In other ordinances Jesus 
Christ communicates to us His grace by the crea- 
tures which are their visible signs, as water ; but in 
the Eucharist He gives Himself, confers His grace by 
Himself, which is consequently incomparably greater 
than in the other Sacraments. What happiness, like 
the holy Simeon, to take Jesus to our bosom ! to re- 
ceive Him into our hearts ! to make, so to speak, a 
transfer of our heart and His : for He takes away ours 
and gives us His own ! Oh, what a physician, who 
gives Himself to His patient for his cure, who enters 
within him, and bestows all the powers of His soul to 
re-establish him in health ! 2nd. Besides the sancti- 
fying grace which Jesus Christ increases, He com- 
municates to the soul a gift of faith, enlightening it 
with heavenly light to believe that great mystery and 
the other truths of our religion, and making it taste 
what it does not understand : for the nearer we ap- 
proach the sun, the more light we receive. Moreover, 
hope acquires in the Eucharist a wonderful strength 
andcourage, Jesus Christ having testified that " whoso 
eateth this Bread shall live for ever." 3rd. But the 
principal effect of this Sacrament of love is to produce 
love in him who receives it, to increase in him charity 
and devotion, to enrich him with the virtues and gifts 
of the Holt Spirit. As a house in flames sets fire 
to the one which joins it, so the Heart of Jesus, which 
is all love, entering into ours, kindles it and sets it all 
on fire. 4th. Another most important effect of the 



OF THE CHEISTIA3" SOUL. 57 

Eucharist is to fortify us against the temptations of 
the devil, and especially against the temptations of 
the flesh, which are the most furious and dangerous of 
all. The sin of Adam has made deep wounds in our 
soul and body. All the other ordinances are instituted 
to heal the wounds of the soul : but the principal end 
of the Eucharist is to heal the most deadly wound of 
our body, which is called concupiscence. In Commu- 
nion, it is the most pure flesh of Jesus C heist which 
communicates to ours its virgin graces ; it is the Blood 
which He received from Mary which purifies ours, 
tainted and corrupted by sin. 5th. Finally, this Sa- 
crament makes all the faithful who receive it to be one 
body, soul, heart, and mind. It is the perfect bond of 
charity between all the members of one body. Where- 
fore those who eat of that Bread with hatred in their 
heart, eat to themselves condemnation ; and those 
who, after communicating, are not more meek, give 
cause to fear that they have eaten and drunken unwor- 
thily. Charity towards our neighbour should always 
precede and follow Communion ; for it is the prepara- 
tion thereto and the fruit thereof. 

2. Happy, then, are they who are called to the 
marriage- feast of the Lamb ! Happier they who, 
being fit, eat thereof! Most happy they who fre- 
quently eat, and labour to become less and less 
unworthy thereof! these have the marks of their 
salvation, and an almost certain pledge of their pre- 
destination. 

Third Subject. 

1. "What is lukewarmness ? It is the truly deplor- 
able condition of a soul which frequently commits 



58 THE NOURISHMENT 

little sins with readiness, and repents of them feebly, 
and gives itself no trouble to avoid them, under plea 
of their being but small faults ; it is the state of a soul 
which easily omits its devotions, prayers, and Com- 
munions ; a soul which lives in continual dissipation, 
and which shrinks not from anything so much as the 
being obliged to withdraw into herself to observe her 
ways, to guard the motions of her heart, and to know 
all the intricacies of her ill-regulated conscience. It 
is a dangerous condition ; for he who so easily omits 
his pious exercises, and who falls into voluntary and 
habitual sin, without taking care to correct himself of 
it, will not remain where he has fallen, but will roll 
on farther down into the abyss. 1 These lesser sins, so 
often repeated, will render his soul so weak, that when 
some violent temptation shall assail it, it will not have 
the strength to resist, and it will fall. I have already 
said, that thou canst not persevere in the path of sal- 
vation without the special help of the grace of the 
Lord ; 3 and this special help God will justly refuse 
thee if thou scruple not to commit voluntary venial 
sins. He who sows little reaps little ; 3 and if thou 
actest niggardly toward God, certainly He will not be 
liberal towards thee. "Woe to thee, then, if thou livest 
in peace with a conscience loaded with little sins. 
Thou wilt go on from bad to worse, and thou wilt fall 
at last to the bottom of the precipice. Haste, then, 
to arouse thy apathy, if thou wouldst not be lost. 

1 Nunquam illic anima quo cadit jacet. (S. Grreg. Moral, v. 25.) 

2 Si quis dixerit justificatum, vel sine speciali auxilio Dei in 
aecepta justitia perseverare posse: anathema sit. (Cone. Trid. 
Sess. vi. Can. 22.) 

3 Qui parce seminat, parce et metet. (2 Cor. ix. 6.) 



Or THE CHRISTIAN SOITL. 59 

For this three things are necessary : 1st. Thou must 
excite within thyself a willing and sincere desire to 
come out of that unhappy state. 2nd. It is necessary 
to keep at a distance from every occasion of falling, 
without which there is no hope of amendment. fSrd. 
Thou must frequently commend thyself to God ; pray 
to Him earnestly to help thee to do better, and not 
cease to pray until thou be completely changed. Begin 
from this moment the work of thy return to a fervent 
life, and labour strenuously to maintain thyself therein 
to thy last breath. 

2. It is not a rare thing to meet with souls full of 
good will, who have a great desire to serve God faith- 
fully, but who at the slightest obstacle are frightened, 
grow troubled, are discouraged in what is good, and 
sometimes even forsake every practice of piety. They 
imagine that everything in the spiritual life should be 
according to their w 7 ill, and they think they only please 
God when they feel His consolations. If they expe- 
rience a certain spiritual enjoyment when they ap- 
proach the Holy Table, — if they shed a few tears while 
confessing their sins, — if their heart is touched and 
softened when they are hearing or reading the "Word 
of God, — from that time they think all is right, and 
their faithfulness may be depended upon : they will do 
for God all the most hard and difficult things. But 
should weariness, disgust, dryness, temptations, and 
all the miseries belonging to our corrupt nature come 
and assail them, they think themselves lost and for- 
saken of God, and they have no more courage for any 
thing. They yield to every sort of despair, and often 
in vexation fall back into their old irregularities. Oh, 



60 THE NOURISHMENT 

it is not thus thou shouldst serve the Lord ! Thou 
shouldst be ever His, whether He console thee or 
leave thee forsaken ; thou shouldst always do what de- 
pends on thee to please Him, and feel assured that 
thou art really pleasing Him, though thy heart remains 
dry and cold ; thou shouldst know, finally, that it is 
just in such moments of disgust thou must redouble 
thy faithfulness to all thy duties, well convinced that 
God will not leave unrewarded thy zeal in serving 
Him. And even if thou shouldst have had the misfor- 
tune, through weakness or surprise, to commit any 
serious fault, yield not thyself to despondency. Arise 
as quickly as thou canst ; groan for thy misery ; ask 
forgiveness for thy sin. The Lord is gracious ; His 
mercy is infinite ; He will forgive thee, thou mayest 
hope. The worst which can in this case happen to 
thee would be if thou becamest discouraged. There- 
fore, believe me, notwithstanding thy disgust, thy 
spiritual drynesses, and thy faults, be thou never dis- 
couraged; and be assured that, with God's grace, 
however poor and miserable thy soul be, thou wilt at 
length win its salvation. 

3. Since God has deemed no sacrifice too great to 
do thee good, be thou grateful towards Him, and strive 
to render Him, as far as is possible for a poor creature, 
love for His love. The Lobd loves above all, that 
they who serve Him should yield Him an unreserved 
service ; those He is pleased to load with benefits. A 
soul, on the contrary, which reckons with God con- 
tinually, granting to His service only what she abso- 
lutely must, who makes no more effort than just what 
is requisite in order not to be damned, and no more, 



OF THE CHBISTIAK SOTTL. 61 

will never be the object of His special favours and 
graces. Be then liberal to Him, and He will be so to 
thee ; forget thyself, to think only of His glory, and 
He will not forget thee ; consecrate to Him gladly thy 
body, thy soul, thy talents, thy time, thy whole being, 
and He will consecrate Himself to thy happiness. Be 
persuaded thou canst never outweigh the bounty of 
GrOD ; the more thou labourest for Him, the more He 
will take thought for thee ; if thou art His devoted 
servant, He will minister to thee, protect thee, treat 
thee as His child, load thee with His most paternal 
kindness, enrich thee with His most precious gifts. 
The yoke of the Loed appears heavy and insupport- 
able only to those who drag it with weariness : for it 
is light and pleasant to those who carry it willingly. 
Begin to give thyself wholly to GrOD, and to serve 
Him as all the saints served Him, and soon thou wilt 
comprehend how good it is to belong to Him and to 
love Him ! thou wilt behold the munificence where- 
with He rewards His friends even in this life ; and at 
the hour of thy death, at the moment thou art about 
to receive the crown of eternal glory thou wilt exclaim 
with many saints, in the abundance of celestial conso- 
lations wherewith He will overflow thy soul : " No, I 
should never have thought it was so sweet to die." 



62 THE NOURISHMENT 

MEDITATION VI. 

ON THREE EXCELLENT LESSONS GIVEN TO US BY 
JESTJS CHRIST IN THE INSTITUTION OF THE EU- 
CHARIST. 

Fikst Subject. 

When our Divine Master had instituted the Sacra- 
ment of the adorable Eucharist, He addressed this 
formal recommendation to His Apostles, and said to 
them, " This do in remembrance of Me." 

1. By those words Jesus taught us, that in ordain- 
ing this Sacrament, His intention was to institute a 
memorial of His sufferings and death ; and that con- 
sequently every time we receive it, it was His desire 
that we should transport ourselves in spirit to Calvary 
where His blood was shed for us, and flowed in tor- 
rents from all His veins. It was as though He had 
said to each of us separately, " My friend, I became 
man for thee ; for thy salvation I sacrificed My glory, 
My repose, My very life ; what I demand from thee 
in return is, that thou keep in memory what I did and 
suffered for thee ; that thou often meditate on My 
Passion, above all, when thou disposest thyself to re- 
ceive Me in the Communion. Such is My last will. 
If thou fulfil it faithfully, thou wilt be agreeable to 
Me, and I will load thee with numberless mercies." 

2. Hast thou hitherto obeyed that express will of 
the Saviour ? Hast thou, in communicating, filled 
thy soul with the memory of the death of Jesus 
Christ, and of that cruel night when He was de- 
livered up to His enemies ? Hast thou ever once 



Or THE CHRISTIAN SOUL. 63 

thought of it as thou shouldest ? How, then, has 
G-OD, so kind and merciful, given up His life to snatch 
thy soul from hell, and hast thou never perchance 
reflected for half an hour upon the dreadful torments 
He endured for thee ? He gives thee His Body to be 
the nourishment of thy soul, and thou hast perchance 
never meditated on all that it cost Him to give thee 
a proof so dazzling of His love ! Hast thou indeed 
a heart incapable of all gratitude ? Art thou more 
insensible than brutes to the good thou hast received ? 

3. Oh, realise a deep grief in thy soul for a conduct 
so full of ingratitude, and henceforth, every time thou 
approachest the holy table, be faithful to meditate on 
the sufferings and passion of our Divine Sayiour, and 
to thank Him for the great blessing of our redemp- 
tion. By that means thou wilt fulfil the desire of thy 
good Master ; thou wilt console His heart, in showing 
Him that thou forgettest not His gifts ; thou wilt 
bring thy soul into a disposition to receive Him with 
benefit, and thou wilt lay up great treasures in heaven. 

Colloquy. — I adore Thee, O Jesus, I recognise Thee 
for my Sayiour and my God, and I firmly believe 
that Thou art the same Who, in Thy mortal life didst 
consent to be betrayed, scourged, crucified, and sacri- 
ficed for me. I venerate in this Sacrament the eternal 
memorial of Thy sacred passion and death. Fulfil my 
prayer, GrOD, and excite in my soul whenever she 
has the happiness to receive Thy Body and Blood in 
the holy Communion, loving and affectionate senti- 
ments of Thy sufferings, so that, being touched and 
penetrated, I may spend myself in acts of gratitude 
and love for that immensity of love which led Thee to 



t>4 THE NOURISHMENT 

take so many evils upon Thyself which I had myself 
deserved. I love Thee, God, who diedst to procure 
eternal salvation for me ; I will render to Thee love 
for love, and will thank thee unceasingly for the bless- 
ing of my redemption ; I will bless Thee and give Thee 
thanks for Thy pure love, because of that most pre- 
cious life Thou didst sacrifice for me on Calvary. Amen. 

Second Subject. 

In the Eucharist, our Lord Jesus Christ gives 
Himself to us wholly and without the least reserve. 
He gives Himself solely in love, and to be the support 
of our souls, our strength and consolation in this valley 
of tears. 

1 . In giving Himself thus wholly to thee, this good 
Master willed to teach thee that it was just that on 
thy part thou shouldest give thyself wholly to Him. 
Besides, has He not claims to thy love ? He left 
heaven and the company of angels for thee ; He be- 
came mortal man and passible for thee ; He became a 
poor and miserable child for thee ; He worked for the 
space of thirty-three years, and suffered all kinds of 
wrongs, contempt, torments, and persecutions for thee; 
He shed His blood and gave His life for thee ; and He 
would still suffer and die were it necessary to thy sal- 
vation. Moreover, He is to thee the most loving of 
fathers, the most faithful of friends, the most gentle 
of masters, He loves thee with all His heart, and con- 
jures thee to render Him love for His love, to attach 
thyself to Him alone, and not to seek in the affection 
of creatures the tranquillity, happiness, and peace which 
thou canst only find in Him. Finally He gives thee 



OF THE CHRISTIAN SOTJL. 65 

His Divine flesh for food ; so that although God, He 
can give thee no more, nor prove His love to thee 
more efficaciously. What hast thou done to corres- 
pond to so much love ? Alas ! thou hast often and 
for a long time refused to serve Him ; but thou hast 
often and for a long time despised, insulted, and for- 
gotten Him. And when touched by His grace, thou 
didst return to Him, thou hast given Him so little of 
thyself that thou hast not blushed to divide thy heart 
between Him and creatures. Thou hast given one 
part of it to the world, by loving its vanities ; one 
part to the devil, by thy adherence to his evil insti- 
gations ; one part to thy senses, by following thy un- 
ruly inclinations; and scarcely hast thou kept one 
reserved corner of that heart for God, Who is never- 
theless its Loed and Master, and Who created it for 
Himself alone. 

2. Oh, let it be thus no longer. Show thyself 
grateful, and firmly resolve to give thyself wholly to 
Him Who has so loved thee. Understand well, that 
it is impossible for thee to serve two masters ; and 
that thou must absolutely have courage to detach thy- 
self from every thing which, out of God, assumes an 
empire over thy heart. At this price, Jesus Cheist, 
when He vouchsafes to descend into thy soul in the 
Communion, finding there no longer a rival, will es- 
tablish there His reign, will take up there His abode, 
will embellish it by His grace, and will enrich it with 
every sort of virtue. 

Colloquy. — Incarnate Word of the eternal Fathee, 
I know that in communicating I receive Thy blessed 
Body and Blood ; Thou art infinite in all excellence, 
r 



66 THE yOTJBISHMEST 

and all perfect in Thy sacred humanity. Thou givest 
Thyself wholly to me, and that without the least re- 
serve : be Thy great goodness praised in all places and 
in all ages ! I dedicate myself entirely to Thee ; 
I will be henceforth wholly Thine. I will devote my 
intellect to meditate frequently on Thy sublime per- 
fections and continual benefits. I will devote my 
heart to express a thousand sentiments of love, by 
which to unite myself to Thee, "Who art the God of 
all good. I will use my liberty, and give up my whole 
being to serve Thee, to please Thee, and to obey Thy 
commandments. Thou alone hast created me ; Thou 
alone hast hitherto preserved me ; Thou alone, there- 
fore, shouldst have dominion over me. Tes, good 
Jestjs, I will have Thee alone for my Master and 
Father ! I consecrate to Thee my soul and my body ; 
reign in me through the abundance of Thy graces, 
that they may help me to be Thy faithful servant ; 
and give me a fidelity in Thy service which may never 
fail, and which may lead me to final perseverance in 
Thy love. Amen. 

Thied Subject. 

When we take bodily nourishment, we assimilate 
this nourishment to ourselves by means of digestion, 
and it changes into our own substance. But it is not 
so with the spiritual food which we give to our soul 
in the holy Communion. We change not JEsrs 
Cheist into ourselves ; but, by a miracle worthy of 
God, Jestjs Christ changes us into Himself, so that 
we become one with Him. 

1. By this wonderful and real transformation of our- 



OF THE CHBISTIJlS" SOUL. 67 

selves into Jesus Cheist, which is the work of Com- 
munion, this Divine Master willed to give us a third 
lesson of the highest importance. His object in bind- 
ing us to Himself in so intimate a manner was to teach 
us, that if Communion renders us one with Himself. 
we ought, as far as in us lies, to become like to Him 
in all things. Consequently, we should be meek and 
humble like Him ; modest and reserved, patient and 
obedient, chaste and charitable, as He was. "We should, 
like Him, love poverty, flee from honours, despise the 
world and all its vanities, consecrate our whole being 
to the glory of God, and, if need be, die like Him in 
the arms of the Cross. 

2. "What is the fruit which thou hast derived from 
the many Communions thou hast partaken of during 
ten, twenty, thirty years, it may be ? What change 
has been observable in thy conduct ? Art thou fol- 
lowing JEsrs Cheist in sanctity? Alas ! thy heart 
remains as uncharitable, thy mind as full of love of 
the world, thy tongue as much given to censure and 
slander, all tby senses and passions as unmortified as 
ever. Those who wear musk about their persons, 
smell of musk. How is it, then, that, having received 
within thyself so often thy Divine SAViors, WTio is as 
the sweet perfume of the heavenly court, thou ex- 
halest nought around thee, save the ill savour of im- 
perfection, and even of vice ? Oh, let it be so no 
longer ! Act so that it may be known by thy conduct 
that Jestjs Cheist has become one with thee in the 
Sacrament of His love. Shed around thee the sweet 
odour of good example ; carefully avoid whatever might 
displease the Loed, and cause thy neighbour to offend ; 



68 THE NOURISHMENT 

shun every useless word, every voluntary fault, how- 
ever slight ; give thyself to prayer, maintaining thyself 
in continual recollection ; and live so holily, that others 
may perceive in thee some features of resemblance to 
thy Divine Pattern. 

Colloquy. — O GrOD, full of goodness, "Who dost 
vouchsafe to come and dwell in me in Holy Commu- 
nion, shed into my soul all the virtues of Thy Divine 
Heart, that I may become as nearly as possible like 
unto Thee ! Shed on me the precious odour of Thy 
deep humility, of Thy tender charity, of Thy magnani- 
mous patience, that my heart may cleave with affection 
to these lovely virtues, and practise them. Give me 
the spirit of prayer, the love of silence, and grace ever 
to flee from the world. Create in me a great hunger 
for Thy Divine Word, that I may learn to know Thee 
and love Thee more and more each day. Let me be 
ever united to Thee, O blessed Jesus, and never sepa- 
rated from Thee.' May I lose my life rather than lose 
Thy grace ; and do Thou watch over me amid the 
dangers which surround me, so that I may happily 
arrive at the glory of heaven, where I shall love Thee 
without any fear of being ever separated from Thee. 
Amen. 



[REFUTATION OF DIYEBS PEETEXTS ALLEGED BY THOSE 
WHO EEFUSE TO COMMUNICATE. 1 

First Pretext. — If I seldom communicate, it is that 
I fear communicating unworthily. Reply. Fear is 

1 This refutation will take the place of Besolutions for the 
Sixth Meditation. 



OF THE CHRISTIAN SOUL. 69 

good, but love is better still. "We should not go to 
the marriage-feast trembling, but smiling. The Son 
of God wills not to inspire terror, but to be loved and 
desired. If thou fearest to approach this table, fearest 
thou not more to remain away therefrom, since the 
Son of God has declared, that even those whose ex- 
cuses appear reasonable, shall never have the privilege 
of eating His Supper ? 

Second Pretext. — It seems to me very difficult to 
communicate both often and worthily ; there is, me- 
thinks, a peril of familiarity with God. Reply. "We 
despise men in proportion as we know them better, 
because we discover those faults in them which ab- 
sence and estrangement had concealed from us ; but 
the nearer we draw to God, the more we love Him, 
because we for ever discover new perfections in Him. 
What a blasphemy it is to say that the converse of 
men with God serves only to render them more 
wicked, and that in order to be holy one must be es- 
tranged from Him ! Can a perfect act of religion be 
contrary to the reverence due to this Sacrament? When 
do we bring forth acts of faith, hope, and charity, if not 
when we communicate ? Can the Church command 
or desire what is evil ? But she commanded in former 
times that one should communicate daily; and to say 
the least, she insinuates it and recommends it now. 1 

Third Pretext. — I dare not communicate, because I 
feel no devotion in communicating. Reply, There is 
a difference between devotion and the feeling of devo- 
tion. We may have much devotion, though we feel it 

1 As in the Proper Prefaces " for Christinas and seven day 
after," &c. 



70 THE NOTJBISHMENT 

not. Sensible devotion is not the surest, and it is 
liable to many delusions. Besides, it does not always 
depend upon ourselves; God gives it to whom He 
pleases. If it were necessary to have it, those who 
have it not on Easter- day ought not to communicate, 
and those who never have it at all would never com- 
municate. We must therefore humble ourselves when 
we do not feel it, and not withdraw ourselves. True 
devotion for that Divine Sacrament consists in ap- 
proaching it with humility, confidence, and love ; in 
desiring to honour our Lobd, to unite ourselves to 
Him, to make Him reign in our hearts, and to receive 
life from Him. If sensible devotion w T ere necessary 
to communicate worthily, the way to have it would be 
to communicate often, because the effect of this Sa- 
crament is to increase charity, and to produce a spiri- 
tual satisfaction in the soul which increases its desire 
thereof. It is not true that the more seldom thou 
communicatest, the less thou desirest to communicate ; 
and on the other hand, that the oftener thou eatest 
that heavenly bread, the more thou desirest to eat it : 
wherefore, then, dost thou communicate so rarely ? 

Fourth Pretext. — I am unworthy to communicate, 
because I sin continually. Reply, If thou delay to 
communicate until thou cease to sin, thou wilt never 
communicate. Thou art weak, languishing, diseased ; 
wherefore thou shouldst the oftener bring to thee thy 
Physician to heal thee : thou must take good nourish- 
ment to strengthen thyself. Canst thou correct thy 
faults without grace ? and whence is grace derived but 
from that Sacrament which is its source ? Did not the 
Son of God reply to the Pharisees who were scandal- 



OF THE CHEISTIAX SOTTL. 71 

ised at seeing Him eat with sinners, that He was not 
come to the whole, but to the sick? Knowest thou not 
what the Church teaches, that this Sacrament is food 
and medicine for the sick? Thou must not then 
keep away from Him because thou art imperfect ; on 
the contrary, thy imperfections constrain thee to come 
to it, to help thee to get rid of them. 

If anything prevents thee from communicating, the 
hindrance must proceed either from the nature of the 
Sacrament, or from the nature of man, or from the 
condition of the sinner. It is not from the nature of 
the Sacrament ; because it was ordained under the 
form of bread, which is made to be eaten, and that 
daily. It is not from the nature of man; else the 
angels alone should communicate. It is not from the 
condition of the sinner ; because all men sin, and for 
sinners alone did the Son of God come into the world. 
Provided, then, thou hast confessed thy sins, and hatest 
them with thy whole heart, and hast formed a real 
resolution to commit them no more, nothing should 
hinder thee from approaching that holy table. 

Fifth Pretext. — I am very imperfect; and great sanc- 
tity is required to communicate. Reply. If by this 
thou meanest a sanctity equal to His Who gives it, the 
Blessed Virgin herself was never worthy to communi- 
cate. If thou meanest that thou must have a purity 
free from every fault, the Apostles were unworthy of 
it, inasmuch as they had imperfections ; and, still more, 
the first Christians, who yet communicated every day. 
If thou under standest by this purity a necessary dis- 
position of heart, the Church tells us that it consists 
in having no great known sin upon the conscience 



72 THE NOrEISHMEXT 

which we have not first got rid of. For perfection she 
requires that we purify ourselves even from the small- 
est sins, and that we be always resolved to correct our- 
selves of our faults. "What, then, prevents thee from 
communicating ? When wilt thou be without fault 
or imperfection? Is it not this Sacrament which 
sanctifies us, and heals our infirmities ? Is it not this 
bread which lessens the attraction of small tempta- 
tions, and restrains us from consenting to great ones ? 
S. Bernard teaches us this. 

Never persuade thyself, O devout soul, that the Son 
of God requires as a preparation for a Sacrament that 
which is the fruit, the effect, and the end of the Sacra- 
ment ; just as it is not required as a preparation for 
taking medicine that a man be healthy, inasmuch as 
health is the result of the medicine. But this great 
holiness and purity of soul is the effect and end of this 
Sacrament. This food it is which allays the ardour of 
concupiscence, which moderates the passions, and pre- 
serves us from mortal sin. It is therefore most unrea- 
sonable to expect that to be thus should be a necessary 
preparation for receiving this Sacrament. Alas ! who 
would communicate, even at Easter, if this holiness 
were necessary ? 

Several other Pretexts, — I would often communi- 
cate, but I fear to commit a sacrilege. Reply. "We 
desire not to commit a sacrilege, when we fear to 
commit one ; and we never commit it, if we desire not 
to commit it. 7 fear to communicate merely from cus- 
tom. Reply. The custom of doing what is good is ex- 
cellent. Should we abstain from daily Divine service 
for fear of being present there from custom, or from 



OP THE CHRISTIAN SOUL. 73 

praying to God each day privately, lest we say our 
prayers from custom? I do not become better for the 
Sacrament. Reply. Dost thou, then, frequently com- 
mit great sins ? If thou committest not such, how 
canst thou say thou art not the better for Commu- 
nion ? Is not the effect of this Sacrament to preserve 
us from great sin ? Who fall most, they who com- 
municate often, or they who communicate rarely ? 

Oh, deception of Satan ! he persuaded our first pa- 
rents to eat of the fruit of death in the hope of life, 
and now he turns aside Christians from eating of the 
fruit of life through the fear of death. Thou sayest 
thou communicatest not often, because thou art not 
worthy ; then thou never wilt communicate, because 
thou wilt never be worthy. Is there a better dispo- 
sition for receiving the Sacrament than to judge one- 
self unworthy ? Dost thou not acknowledge it at the 
foot of the altar before receiving it ? Own the truth ; 
it is not the feeling of thy unworthiness which hin- 
ders thee from often communicating, but thy attach- 
ment to some sin which thou wilt neither confess to 
thyself nor correct thyself of. 

Oh, terrible threat which the Sors' of God makes to 
those who excuse themselves ! He says, " They shall 
never eat of I\Iy supper." The time will come when 
thou wilt seek to enter into the banqueting-room ; but 
it will be shut against thee. Thou wilt then seek to 
communicate, and wilt no longer be able. The King, 
offended by thy refusal, will send His army, which 
will put thee to death, and burn up thy city. Loss of 
goods, sickness, and death even, are often the punish- 
ments of our slightings of this divine Sacrament, and 
chiefly of our refusal to receive it. 



74 



THE NOURISHMENT 



ELEVATION OF THE HEART TO JESUS TO ENCOURAGE 
ONESELF TO COMMUNICATE FREQUENTLY WITH CON- 
FIDENCE. 

Jesus, my Sayiour ! what cause have I to be 
afraid of Thee, and to distrust Thy love ? Hast Thou 
ever ill-treated a sinner who has betaken himself to 
Thee ? Wast Thou not well pleased to eat and drink 
with sinners, to convert them unto Thyself? Did not 
the scribes and Pharisees impute it to Thee as a crime ? 
Wherefore, then, should their murmurs trouble me, 
when Thou wert graciously pleased to protect them, 
saying, " that it was to seek them Thou earnest into 
the world ?" I confess that I am a sinner, but would 
be so no more : and therefore 1 draw near to Thy holy 
table. To whom should a sick man betake himself if 
not to his physician ? Whither should I go to derive 
grace but to the fountain of all grace ? 

1 have no sensible devotion ; but I know that it is 
a favour I deserve not, which Thou bestowest on whom 
Thou -pleasest, and which, moreover, renders us not 
more worthy in Thine eyes. I had rather communi- 
cate with the sense of my unworthiness than with feel- 
ings of self-esteem and vanity. Was there ever so 
great pride as to think oneself worthy to receive the 
Body of Christ ? Let others avail themselves of their 
long and extraordinary preparations ; for me I will 
rest only in humility and obedience. When I look at 
my own unworthiness, I say I must keep away from 
the holy table ; but when I hear Thee say, " Except 
ye eat the flesh of the Son of Man, and drink His 
blood, ye have no life in you," I must needs live, I 
must needs communicate. Oh, then, my Jesus, the 



OP THE CHRISTIAN SOUL. 75 

thought of receiving Thee shall no longer terrify me : 
and however poor and destitute I be, I will draw near 
to Thee with confidence, because I know Thy infinite 
goodness, and that Thou art willing to do me good, to 
heal me of all my spiritual diseases, to enrich me with 
Thy gifts, and to kindle me with the Fire of Thy holy 
love. Eeceive me in Thy mercy, forgive me the sins 
of which I have been guilty, and which I knew not ; 
and grant me the grace to receive Thee always in the 
Eucharist with deep reverence, unlimited confidence, 
and perfect charity. Amen. 



MEDITATION TIL 

JESUS WITHDRAWS TO THE IffOTTBTT OF OLIVES TO PEAT. 

Fiest Subject. 

Our divine Saviour was wont, after the fatigues of 
the day, to retire at evening into some solitary place, 
where He might more tranquilly give Himself up to 
prayer. However multiplied might be His labours of 
preaching, He never omitted this holy exercise. He 
would not even dispense with it on the last night of 
His life ; for immediately after the institution of the 
Eucharist, He went out from the supper-room, and 
accompanied by His Apostles, proceeded towards the 
Mount of Olives, and retired into the garden of Greth- 
semane to pray, although He well knew the peril to 
e which He thus exposed Himself. Indeed He knew 
that in this garden His Passion should begin, and that 



76 THE ^OTJBISHMENT 

His treacherous Apostle would come thither at the 
head of a troop of armed men to seize His Person, and 
to give Him up to those who had planned His death. 
1. This great example of faithfulness to prayer, 
which Jesus Christ left to us in this record, is a 
striking condemnation of the coldness wherewith thou 
fulfillest that exercise which He so often urged upon 
us in His G-ospel. Prayer is the soul of the spiritual 
life, and he who neglects it will never make great pro- 
gress towards perfection : too happy he if such neglect 
become not the cause of his damnation. Prayer is the 
key which opens to us in this life the treasures of the 
gifts and mercies of the Loed, and which after death 
will open to us the gates of Paradise. Prayer raises 
our souls to God, penetrates even to His heart, gives 
to us great availment with Him, and obtains from 
Him all we ask. Prayer provides for all our necessi- 
ties, and enriches our poverty : it strengthens us in 
our weakness, comforts us in our troubles, and fur- 
nishes us with mighty weapons against all the enemies 
of our salvation. And yet with all these benefits 
which prayer possesses, in how much esteem dost thou 
hold it ? It may be thou devotest not to it one quar- 
ter of an hour out of the many leisure hours thou 
spendest in frivolities ! or if thou do bestow any time 
therein, yet it is with so much coldness and indiffer- 
ence, that thou derivest little or no benefit from it. 
Nevertheless would to heaven thou hadst persevered 
in it ! But in a thousand circumstances, or on the 
slightest pretext, for the least indisposition or increase 
of work, thou neglectest it unscrupulously, and even t 
forsakest it entirely for whole months. 



OP THE CHRISTIAN SOT7L. 77 

2. What marvel if, after such great neglect, thou 
feelest thyself so weak against temptation, so wearied 
of devotion, so lukewarm in the service of God ! Can 
a man who refuses to eat be in good health ? So, like- 
wise, can a soul which refuses to pray, or prays only 
as a matter of obligation, maintain that interior life 
which prayer only gives, and which was that of JEsrs 
Christ, of the Blessed Virgin, and of all the saints ? 
Be, then, henceforth more constant to thy prayers : 
and on the days when thou hast a greater increase of 
business, so order thy time that thou be never reduced 
to the necessity of omitting them. "When thou art 
in any grief, sorrow, weariness, or dryness, do not for 
that reason omit it, because it is just then that thou 
shouldest betake thyself to God with more earnest- 
ness, to obtain from Him the consolation and grace 
thou needest so much. 

Colloquy. — My God, grant me the gift of prayer, 
that I may know how to pray with fervour, and with 
confidence ask Thee frequently for the favours which 
are needful to me. I am ashamed of my past negli- 
gence, and of having so easily and frequently omitted 
to pray to Thee, and to fulfil my other exercises of 
devotion. Yet I felt the great need I had of Thy 
help, and that should have led me to ask it of Thee 
with more fervour. But, alas, I suffered myself to be 
overcome by idleness and aversion, and forsook prayer. 
good and bountiful God, Thou Who abundantly 
succourest all those who humble themselves and sup- 
plicate Thee, have compassion on me, and forgive my 
misery ! I purpose for the future to do all which 
depends on myself, and to give due time to prayer, 



78 THE NOURISHMENT 

and to omit nothing to overcome disgust, and to rise 
above the difficulties which would impede my perse- 
verance in this holy exercise. I ask Thee yet again, 
O my God, and beseech Thee, grant me the gift of 
meditation and the spirit of prayer, and then shall I 
labour successfully to become worthy to be Thy child.. 
Amen. 

Second Subject. 

Having reached the entrance of the garden of G-eth- 
semane, Jesus left His other Apostles in the back- 
ground, and took with Him three only (who were 
always, as it would seem, His most confidential 
friends), S. Peter, S. James, and S. John, and with- 
drew with them to the most retired spot in that 
garden. 

1. That withdrawal of Jesus Cheist with three 
only of His Apostles, contains a lesson which thou 
shouldst not fail to profit by. It teaches thee to con- 
fide the secret of thy prayers, good deeds, and tempta- 
tions, to but few, and to those alone most worthy of 
such confidence. If thou exposest to the whole world 
that which passes within thee, and the good thou 
doest, thou runnest the risk of acting through guilty 
vanity, and of losing thy reward. Fear not that thy 
good works be not witnessed ; there is One in Whose 
sight they are not lost, and of Him alone thou must 
desire them to be known, because He will not leave 
them unrewarded. The more thou concealest them 
from the eyes of others, the more they will be precious 
in His eyes. Ask thyself if thou hast always so done ; 
examine whether in thine actions thou hast not sought 



OF THE CHRISTIAN SOUL. 79 

the regard of man more than that of God ; and if thy 
conscience accuse thee in this, ask forgiveness from 
the Lokd, and resolve henceforth to do better. 

2. Observe the time and place which Jesus chose 
for His prayer. He prayed during the night — the 
time when prayer meets with least impediment of 
various kinds. He likewise chose a solitary garden, 
situated in the midst of hills planted with olive-trees, 
separated from the town, and removed from all noise. 
He thus teaches thee that, when thou wouldst pray, 
thou shouldst withdraw thyself from tumult, and fly 
from all that might distract thy soul. In the isola- 
tion of retirement thy prayer will be more fervent, 
more reverent, and thy converse with God more in- 
timate. On the contrary if thou remain in the midst 
of men, it will be very difficult for thee not to be dis- 
tracted by their speech and actions. Therefore, when 
thou wouldst pray, withdraw thyself either into thy 
chamber, or into a church, 1 as often as is possible ; 
and there, alone with God, open to Him thy soul, 
show Him thy misery and thy wants, and calmly wait 
till He shed upon thee the light of His Spirit and 
the abundance of His graces. 

3. What I advise thee above all is, never to begin 
thy prayer without striving to be deeply penetrated 
with the reverence thou owest to the presence of God, 
Eemember the greatness of Him with Whom thou 
hast the honour to converse, and put forth all thy 

1 It is very much to be desired that the practice of praying in 
churches, while there is no service going on, should be restored 
among us. To the poor, who have no privacy, open churches 
ought to be a very great boon. — Ed. 



80 THE NOURISHMENT 

endeavours to reject the voluntary distractions and 
wanderings of mind which might displease Him. 
Without this continual attention of thy imagination, 
thy prayers might be offensive to the Lord, and 
would bring thee forth no fruit. Now what I say 
here of mental prayer, I say equally respecting all thy 
vocal prayers. Never repeat any from habit, and 
with thy lips merely, without thinking of what thou 
repeatest: else thou wouldst become guilty before 
God, and instead of receiving His graces, wouldst 
draw down His indignation. 

Colloquy. — O Loed, my Father, when I reflect 
on all the sins I have committed in my prayers ever 
since I have been in the world, I admire Thy great 
goodness, and Thy patience in bearing with me. How 
many times, alas, have I not dared to appear before 
Thee with a thousandfold less reverence than that 
wherewith I should have appeared before a great one 
of the earth ! and nevertheless, my God ! I know 
that when I pray it is to Thee I speak ; to Thee, Who 
art the sovereign Lord of angels and of men, and in 
Whose eyes all creatures are as though they existed not. 

my God, have compassion upon me and enlighten 
my mind, that I may know Thy perfections, and Thine 
infinite greatness ! Impress upon my soul a salutary 
fear of Thy holy presence, in order that this fear may 
never forsake me when I present myself before Thee 
to pray. Ah, if I knew Thee as Thou art worthy to 
be known, and to the utmost extent of the strength 
of my poor weak nature, with what reverence should 

1 not maintain myself before Thee while I pray ! with 
what care should I not put away distractions and 



OF THE CHRISTIAN SOUL. 81 

wanderings of mind from me, and the many other 
faults of which I have rendered myself guilty hitherto 
in my exercises of devotion ! Forgive me, Lord, for 
all these failings of my past life ; I repent with my 
whole heart, and I resolve through Thy grace never 
more to fall into them. Amen. 

Third Subject. 

Scarcely was our Lord alone in the garden of Greth- 
semane, with His three favoured Apostles, than He 
permitted His heart to be assailed by amazement, 
heaviness, and sorrow, and torn by a thousand tor- 
ments. Then He said unto Peter, James, and John, 
" My soul is sorrowful even unto death.' ' 

1. Knowest thou what thus afflicted our Divine 
Saviour, Him Who is the joy and gladness of Para- 
dise ? knowest thou what thus rendered Him sorrowful 
unto death ? Three things were the principal causes, 
Pirst, the foresight of His torments, which were to be 
so long, so terrible, and so multiplied. Secondly, the 
sight of our sins, whose enormous weight He bore ; 
whose number, malice, and gravity He clearly dis- 
cerned. Thirdly, and lastly, the sight of our hardness 

of heart, for He foreknew that the greater number of 
Christians would be ungrateful towards Him, and that 
there would be few who would compassionate the sor- 
rows of His Passion, and apply them to their own 
salvation. 

2. Beholding the griefs and afflictions which are 
weighing down the soul of thy Saviour and thy God, 
do thou excite within thyself a deep feeling of grief, 
and recollect that it is thou, even thyself, who by the 



82 THE NOURISHMENT 

multitude of thy iniquities hast caused Him such cruel 
sufferings. "What hatred, then, oughtest thou to feel 
for the many sins thou hast unceasingly committed 
since thy first use of reason ! Oh, weep for them, 
and ask forgiveness with tears, and resolve rather to 
die than to commit them any more. 

Colloquy. — Jesus, bowed beneath the load of 
grief and affliction which my sins caused Thee, I hate 
them all, because they are infinitely displeasing to 
Thee ! I hate and abhor them ; I repent with my 
whole soul of having committed them. I repent, O 
my God, not because they merit hell, but solely for 
the love of Thee ! I would I might feel a greater and 
deeper contrition ; and with that intention I beseech 
Thee to make me comprehend the supreme evil and 
horrible ugliness of sin. Give me the grace to flee 
from it more than from all other evils, and suffer not 
that for an earthly cause I should be unhappy enough 
any more to displease Thee. I would rather die in 
Thy favour, than live as Thine enemy. Jesus, 
suffer me not to be so wretched as to be separated from 
Thee by sin ! and inasmuch as I hope Thou hast for- 
given me all those of my past life, set the seal to Thy 
mercy by granting me the precious gift of final per- 
severance in Thy love. Amen. 

30U£oIutton3. 

ON MENTAL PRAYEB. 
First Subject. 

1. Prayer being, as it were, the soul of the spiritual 
life, I will put before thee some considerations which 



OF THE CHRISTIAN SOUL. 83 

will serve to prove to thee its necessity, and which, 
will induce thee to become faithful thereto. "What is 
prayer ? It is a heavenly torch which lights us in the 
midst of the darkness which sin has shed around us, 
and which guides our steps securely towards a blessed 
eternity. The truths of faith are spiritual things, 
which we see not with the eyes of the flesh, but only 
with those of the soul. JSTow it is by prayer that the 
soul may grasp, comprehend, and enjoy them ; so that 
if thou refuse to give thyself up to this precious ex- 
ercise thou wilt be for ever groping darkly in the path 
of salvation, at the risk of losing thyself for ever. 
Moreover, without prayer, thou wilt not see what is 
passing within thee, thou wilt perceive neither thy 
sins nor thy imperfections ; and not only thou wilt 
not correct thyself of them, but thou wilt scarcely 
think of them. Neither without prayer wilt thou 
perceive the dangers which on all sides surround thee ; 
but thou wilt fall headlong into the snares which hell 
has laid for thee, and wilt be miserably damned. Be- 
lieve it, there is no exaggeration in this, and daily ex- 
perience proves the truth of what I advance ; on the 
contrary, if thou art constant in praying regularly, 
thou wilt be enlightened by the practice. In it thou 
wilt learn to know GrOD and all thy duties ; also to 
know whatever in thee is displeasing to God and 
offensive to man ; and, lastly, thou wilt draw from it 
a wonderful strength in the avoidance of sin, in the 
overcoming of thy imperfections, and in the advance- 
ment by rapid strides in the path of virtue, 

2. All the saints have made prayer their delight, and 
have recommended the practice most urgently. They 



84 THE NOUEISHMENT 

have all warned us that vocal prayers become almost 
useless when they proceed not from mental prayer. 
One often repeated these remarkable words : " He 
who prays not mentally, will never pray recollectedly, 
or with attention, humility, or confidence ; and con- 
sequently he will hardly obtain the graces he is in 
need of to withstand the temptations of hell, and to 
practise holiness." " Yes," added she, " a Christian 
who entirely neglects mental prayer, no longer needs 
that devils should cast him into hell, for he plunges 
into it of his own accord." Hear also upon this sub- 
ject the words of another: "Never shall we attain 
to great perfection, if we pray not much mentally.' ' 
" Without mental prayer," says S. John of the Cross, 
" I should have been miserably lost ; but God gave 
me grace to comprehend all its benefits, and I gave 
myself up to it with ardour. It sustained me in my 
conflicts and troubles, nourished me with the sweet 
milk of grace, and to it I owe that I have renounced 
the world and all I possessed." Let us add, that to 
it likewise he owes the happiness of now sitting on a 
throne of glory in the abode of the blessed. 

3. "Wherefore has God placed thee on this earth ? 
It was, thou knowest, in order that thou mightest 
learn to know and love Him, and thus to draw down 
the mercy of one day going to Him, to behold and 
possess Him in Paradise. Now, I ask thee, where 
doth one learn to know and love God, if it be not in 
prayer ? It is there that the soul comprehends how 
gracious God is, and how ardent is the love which He 
bears to us ! It is there that she is wrapt in His in- 
finite perfections; that she becomes filled with hea- 



OF THE CHEISTIAN SOTJL. 85 

venly thoughts ; that she is stript of every earthly 
affection, and inflamed with the desire to be sanctified ; 
and, finally, that she takes the generous resolution to 
surrender herself up wholly to God. Persevere, then, 
in prayer, and leave it not, how irksome soever it 
may appear to thee. Eemember that it was prayer 
which inspired the saints with that spirit of self-sa- 
crifice which thou admirest in them ; remember that 
it bore them to heaven, and will bear thee thither like- 
wise, if thou remain faithful to it. 

Second Subject. 

1. Rightly to perform mental prayer, and to render 
it profitable to thy soul, thou shouldst determine be- 
forehand the intention wherewith thou pray est. (1.) 
Pray with the intention of uniting thyself more closely 
to God. Now, we are united to God not so much by 
excellent thoughts, as by the affections which proceed 
from the depth of the heart. Therefore, in the course 
of thy prayer, pause not for consideration, beyond 
what is needful for the kindling of devotion in thy 
soul ; but multiply therein holy affections, and be not 
wearied in making frequent acts of adoration, hu- 
mility, confidence, self-renunciation, resignation, and 
above all love of God and contrition for thy sins. 
The oftener thou repeatest these several acts, the 
more thou shalt advance in the trust and in love of 
thy God. (2.) Thou must pray, in order to obtain 
from the Lord the needful grace to avoid sin, and 
to take means to arrive at perfection. Consequently, 
apply thyself to add to thy holy affections continual 
prayers, in order to unfold to God thy necessities, and 



86 THE NOURISHMENT 

to ask help from Him. Ask, ask unceasingly ; there- 
in wholly consists prayer. 

2. But there is one thing which thou must above all 
else ask carefully in thy prayers, viz. final perseverance. 
Return incessantly to that request ; fear not to weary 
the Loed by thy reiterated petitions, because thy im- 
portunity will rather be pleasing unto Him. Perse- 
verance being a free gift of God, it is only by asking it 
each day that it is obtained daily. Ask it, then, 
without fainting, and be sure thou shalt receive it. 

3. Another grace which thou must likewise ask fer- 
vently in thy prayers, is the holy love of God. If this 
love is once in thy heart, thou wilt possess the greatest 
of all treasures. It will enrich thee with all kinds of 
virtues, will make the happiness of thy life, will soothe 
the agonies of death, and will form thy crown for eter- 
nity. Ask it, then, always ; allure it to thy soul by the 
most earnest wishes, and God will certainly give it thee. 
Acts of love are made by saying, " My GrOD, I hold Thee 
dear above all ; I love Thee with my whole heart. Thy 
glory makes my happiness. Would that the whole 
world knew and loved Thee ! I will only that which 
pleaseth Thee. Show what Thou wilt have me to do, 
for I am ready to do it. Dispose in the way Thou 
wilt of me, and of all that is mine. ,, 

Thied Subject. 

1. Seek not in prayer for sensible consolations. 
"When it pleases the Loed to grant them to thee, 
thank Him, as for a favour of which thou art unworthy, 
but do not cling to them. The worthiest prayers are 
not those wherein we experience most spiritual conso- 



OF THE CHRISTIAN SOUL. 87 

lations, but those wherein we make most interior acts 
of holiness. There are many persons who are willing 
to persevere in prayer so long as they feel inclination 
and attraction to it ; but if these consolations cease, 
they forsake it. Be not like to them. And if thou 
readest in the lives of many saints that their prayers 
were to them a foretaste of the enjoyments of Heaven, 
remember that they owed this mercy alone to the con- 
stancy wherewith they persevered in prayer, notwith- 
standing the dryness they experienced in it. One who 
was a model of the most sublime devotion passed four- 
teen years in this holy exercise, while yet feeling only 
repugnancy and weariness in it ! All the saints have 
more or less experienced this repugnance ; therefore 
it is not surprising that thou shouldst. Wherefore, 
whatever dryness thou feelest, be ever faithful to it, 
and it shall be well with thee. The season of barren- 
ness shall cease, and a day will come when God will 
shed into thy soul the sweet dew of His consolations. 
Be resolute, then, and persevere. 

2. Do not imagine that because thy prayers are full 
of distractions, they render thee guilty before God, 
and are useless to thee. It is assuredly not thus. In- 
asmuch as thy mental wanderings are involuntary, — 
inasmuch as thou mournest for them before God, and 
offerest them to Him in a spirit of penitence, thou 
mayest rest in peace. God knows the clay whereof 
thou art made, and will have compassion on thee. 

3. In concluding thy prayer, excite in thyself the 
desire to serve and love God with renewed ardour, and 
form a special resolution, such as to correct thyself of 
some fault, to practise some virtue. But content not 



88 THE NOURISHMENT 

thyself with a vague resolution, as it would be to say, 
" I will do better to-day than I did yesterday ;" but 
specify clearly what thou hast the intention to do or to 
avoid. Thus, say to thyself, " I am prone to be fretful 
in such and such a case ; to-day I will watch over my- 
self on that point." " I will mortify my eyes, my 
tongue, or my will, in such and such a circumstance 
that I foresee." " I will faithfully fulfil such and such 
duties that I neglect too much." Eenew the same re- 
solution several days successively, until thou hast suc- 
ceeded in getting rid of such a fault, or in acquiring 
such a virtue. Endeavour to persevere, implore the 
help of Heaven at the moment of putting it into exe- 
cution, and GrOD will do the rest. 



MEDITATION VIII. 

OF THE PRAYER OF JESUS IN THE GARDEN OE 
GETHSEMANE. 

Fiest Subject. 

The prayer of our Sayiour in the Garden of Olives, 
being attended with very remarkable circumstances, 
we shall pass them all in review consecutively, since 
they all form a subject of instruction of high import- 
ance. Let us first place before our eyes the painful 
condition in which Jesus Christ was at His entrance 
therein. He was sorrowful, and sorrowful even unto 
death. In such a state we cling to the society of our 
friends for consolation ; we like to speak to them of 
the sorrows we are enduring, that they may soothe 



OF THE CHEISTIAN SOUL. 89 

them by sharing them ; but our Divine Master willed 
to refuse Himself even that solace. He withdrew a 
stone's cast from His three privileged Apostles, and 
going further into the solitude of the garden, He 
began to pray. 

1. Let this conduct of Jesus Cheist teach thee it is 
in vain that thou goest forth to seek in the dissipa- 
tions and pleasures of the world, or even in the con- 
verse of thy most intimate and virtuous friends, a 
remedy to thy evils, and relief to thy sorrows. "What, 
indeed, can the pleasures of the world do to comfort 
thee? They may, perhaps, divert thee, and make 
thee forget for a moment thy thoughts of grief; but 
only to cause them to return with more acuteness and 
bitterness. "What can thy most devoted friends do 
when thou art in grief or adversity ? They will no 
doubt weep with thee, and suggest to thee motives of 
patience and resignation ; but it will never be in their 
power fully to comfort thee. God only in these cir- 
cumstances can shed into thy afflicted soul those solid 
and wonderful consolations of which He is the source 
and which we can only find in Him. It is, therefore, 
to Him alone that thou must have recourse in prayer. 
Gro and cast thyself at His feet ; and be fully assured 
that one quarter of an hour of resigned prayer made 
in His holy presence, will be of a thousand times more 
avail to calm the agony of thy breast, than a whole 
day passed in weeping in the society of thy friends. 

2. Consider Jesus at the moment when He began 
His prayer, and observe the posture He chose wherein 
to pray. He not only knelt, but He prostrated Him- 
self with His face to the ground. He remained long 



90 THE NOURISHMENT 

in that attitude, breathing deep sighs, shedding abun- 
dant tears, maintaining Himself in abjection before 
the majesty of His Heavenly Fathee, and leaving to 
us thereby a wonderful example of the deep reverence 
and the humility both outward and inward, which we 
ought to preserve in the presence of God, when we 
have the privilege of speaking to Him, and of address- 
ing to Him our prayers and supplications. 

3. Is it thus thou dost when thou prayest ? Is it 
thus thou showest to God the reverence wherewith 
His awful Presence inspires thee ? Alas ! thou art far 
from so doing ; for rather with how little reverence 
presumest thou to appear before the Loed ! Scarcely 
thou bendest the knee before Him ; or else thou dost 
it with such carelessness, that it is easy to see thou 
hast no faith, or at most but a dying faith. Thou 
loungest unnecessarily on whatever is within reach \ 
thou turnest thy head to the right and left: thou 
yieldest to weariness, and even to sleep ; thou scarcely 
knowest the words thou addressest to God : so that if 
thou wast conversing with one of thine equals, thou 
wouldst maintain a more becoming demeanour, and 
wouldst watch over thyself far more, that nothing 
should escape thee which might offend the person 
to whom thou speakest. 

4. Mourn, then for this coldness and indifference 
which have hitherto affected thy vocal and mental 
prayers. Eesolve to pray henceforth with more reve- 
rence, humility, and attention ; and to animate thyself 
bear often in mind the reverential attention and deep 
humility wherewith Jesus Cheist prayed. If He, 
the Son of God, prostrated Himself on the earth to 



OP THE CHRISTIAN SOUL. 91 

pray, as though He deserved not to see the light of 
heaven, is it not reasonable that thou, a miserable 
sinner, who hast so often deserved hell, shouldst fulfil 
this duty towards Him with every imaginable feeling 
of reverence and adoration for that God most holy to 
whom thou exposest thy miseries and wants ? 

Colloquy. — God, my Fatheb Who art in hea- 
ven, I ask pardon of Thee for all the irreverences and 
other sins which I have committed in the presence of 
Thy Almighty Majesty at the time of my prayers and 
holy exercises. I mourn for them, and repent with 
my whole heart, because I know they have displeased 
Thee, Who art supremely great and worthy of all 
honour. I offer Thee the homage and reverence 
wherewith Jestjs Cheist prayed to Thee in the Gar- 
den of Olives ; and by the merits of this His homage, 
I beseech Thee to forgive me all the sins of which I 
have been guilty in praying so unworthily. Vouch- 
safe, I beseech Thee, to engrave in my soul a profound 
sense of Thine infinite perfections ! so that when I 
pray in Thy Presence, I may do it in deep humility, and 
with all the devotion of which I am capable. I unite 
my prayer to those of my Eedemer. I have a firm 
trust that, for the sake of His, Thou wilt answer mine, 
and wilt grant me all those graces which I need for 
the avoidance of sin and for my salvation. Amen. 

Second Subject. 

The prayer of Jestjs is the pattern of ours. " My 
Father, if it be possible, let this cup pass from Me, 
nevertheless, not My will, but Thine be done." 1 
1 S. Matt. xxvi. 39. 



92 THE NOUEISHMENT 

1. By this short and beautiful prayer, Jesus teaches 
thee what confidence should animate thy soul when- 
ever thou drawest near to the throne of God to be- 
seech Him to come to thy help. Thou shouldst at 
that time regard Him as a tender Father, and unhesi- 
tatingly believe that, as a Father, He earnestly desires 
to do thee good, to load thee with His favours, and to 
console thee in thy sorrows, if He sees that it tends 
to His glory and to thy salvation. 

2. This Divine Master teaches thee what should be 
thy resignation to the will of Gk)D when thou askest 
Him for some favour, whether of a temporal or spiri- 
tual kind. Therefore, after thou hast made known to 
Him thy desires, if it seem to thee that thy wishes 
are not fulfilled, yet remain calm, and in joy as in af- 
fliction, in health as in sickness ; in a word, in all the 
events of life, whether grievous or happy, submit with- 
out murmuring to the good pleasure of the Loed, and 
yield thyself unreservedly to His love. 

3. Consequently, be careful always, before thou 
begin to pray, to excite within thyself a great trust 
in the goodness of God, as does a good son towards a 
father, whose tenderness he well knows. This confi- 
dence will be infinitely pleasing to the Loed, and will 
no doubt draw down upon thee His most precious 
graces. In the second place, before, during, and after 
thy prayer, exercise the most entire self-abnegation, 
and submit thyself wholly to the holy and adorable 
will of Gtod, whether He grant or refuse thee what 
thou askest. As He knows infinitely better than thou 
what is useful or hurtful to thy soul, He will grant to 
thee or withhold from thee what thou desirest, accord- 



OF THE CHRISTIAN SOUL. 93 

ing as He shall judge right. Let Him, then, do His 
will ; and say to Him from the depth of thy heart, in 
the words of Jesus Christ, " Lord, Thy will, not 
mine be done." 

Colloquy. — Yes, my GrOD, I hope from Thy infi- 
nite goodness to receive all which I shall ask of Thee ! 
I trust that Thou wilt graciously hear me, and wilt 
comfort me in my sorrows and tribulations. I have 
an unlimited trust in the immensity of Thy love, and 
in the infinite loving-kindness of Thy heart. Thou 
art to me a Father, and a Father whose tenderness 
surpasseth all that any man can comprehend. I am, 
therefore, well assured that Thou wilt never harshly 
refuse me the graces which I pray Thee to bestow on 
me, as often as they may contribute to my eternal 
salvation ; and if thou shouldst sometimes refuse them 
to me, I will not be disquieted, nor will I be grieved 
thereat, being well assured that Thou dealest thus with 
me only for my greater good. For art Thou not infi- 
nite wisdom, God ? therefore Thou knowest better 
than I can know what is good for me ; and so I yield 
myself unreservedly to all which Thou shalt be pleased 
to do for me. I am ready to receive all at Thy hand. 
Be it that Thou grant me what I ask, or be it Thou 
refuse, I submit to Thy righteous will. What I desire 
is, that Thy ever-infinitely wise will be fulfilled in me 
now and ever, in time and in eternity. Amen. 

Thied Subject. 

Consider with what devotion, with what feelings of 
compunction, and with what abundance of tears, our 
Lord prayed. Consider, likewise, the deep sorrow of 



94 THE FOTTRISHME^T 

Hie soul, and the desertion wherein He found Him- 
self. He was separated from His Apostles, who, in- 
stead of taking part in His affliction, had fallen into 
deep sleep. His heavenly Father seemed to turn 
away from His prayer, and not to answer His groan- 
ings. His ever-blessed Mother was at a distance from 
the spot, while His enemies drew near to it. [Never- 
theless, in the midst of so much anguish, He perse- 
vered in prayer; and though knowing well He should 
not be heard, He repeated several times the same 
prayer, asking His Father that, if possible, the bitter 
cup of His Passion might pass away from Him. 

1. Learn from hence not to forsake prayer when 
thy heart is dry and arid, and thou feelest no sensible 
consolation. Reflect, then, that the end of prayer 
being chiefly to honour God, thou shouldst seek 
therein contrition and sorrow for thy sins rather than 
thine own spiritual consolation. 

2. Learn also that thou shouldst grow neither sad 
nor discouraged when the Lord sees it not right to 
answer thee by granting the favour thou askest as 
speedily as thou wishest. Assuredly, Jesus Christ 
deserved to be heard at His first words of prayer, and 
yet He received no answer till He had prayed three 
times. "Wherefore shouldst thou refuse to prolong 
thy prayers and petitions, who art a great sinner ? 
Is it that thou thinkest thyself worthier than thy 
Divine Saviour ? Hast thou the presumption to 
expect to be heard sooner than He was ? No, 
doubtless. 

3. Finally, learn that very often the Lord will not 
grant thee consolation in prayer, or speedily give thee 



OF THE CHRISTIAN SOUL. 95 

a remedy to thy miseries, just because He wills to 
exercise thy patience, to try thy faith, to show thee 
thy weakness and thy need of His help, and, lastly, 
to give the grace of perseverance. Pray, then, al- 
ways ; and notwithstanding the apparent inutility of 
thy prayers, forsake not to pray : it is prayer which 
asks, but it is perseverance which obtains. 

Colloquy. — Jesus, I venerate Thy unwearied per- 
severance in prayer, notwithstanding Thine absolute 
deprivation of all consolation and support ! Thou 
givest me herein a great example of the perseverance 
I ought to have in prayer, notwithstanding the dis- 
gust, weariness, and dryness which so often come to 
torment me. I see, my God, that it is not my own 
pleasure and satisfaction which I should seek, but Thy 
satisfaction and Thy glory. Thou takest a gracious 
pleasure in our prayers, and ans merest them, though 
we often pray with a heart cold, arid, and dry. As it 
is enough for me to please and honour Thee, I pur- 
pose to persevere henceforth in prayer, notwithstand- 
ing the dryness and desolations which I may find 
therein. I will continue ever praying, even when I 
see that I am not answered. And if it pleaseth Thee 
to defer to vouchsafe to me the graces I ask of Thee, 
I will still persevere in praying, in order to prove to 
Thee my submission, and thus to labour for Thy glory. 
Give me a patience which will endure every trial, 
and a perseverance in prayer which nothing can dis- 
courage. This I pray Thee of Thine infinite mercy. 
Amen. 



96 THE NOURISHMENT 



3ftf£oluttonsi. 

ON TOCAL PRATER. 

First Subject. 

1. Having spoken in the resolutions of the preced- 
ing Meditation upon the necessity and benefits of 
mental prayer, I purpose conversing with thee upon 
prayer in general. The subject is serious, and one of 
the highest importance, and merits all thy attention. 
I begin, then, with laying down, as a principle with 
all orthodox theologians, that prayer is necessary to 
those who have reached the age of reason, and that 
without it they cannot be saved. 1 Indeed, we cannot 
conquer our enemies, avoid sins, and reach heaven, 
without the help of Divine grace ; and this help, in 
the ordinary ways of Providence, is only obtained by 
prayer. It is therefore plain, that without prayer 
there is no salvation. It is true that the Lord, Who 
knows our weakness and miseries, might grant us the 
favours which we need without our asking ; but He 
will not. He requires that we have recourse to Him ; 
and in like manner, as He has ordained that we should 
have no bread but inasmuch as we sow wheat, and no 
wine but in as far as we plant the vine, so He has 
willed that we shall receive the graces necessary to 
salvation by the means of prayer. Therefore pray : 
ask and ye shall receive ; seek and ye shall find. If 
thou ask nothing, thou wilt receive nothing, and thou 

1 Post baptisnrum rtecessaria est homini jugis oratio, ad hoc 
quod coelum introeat. (S. Thorn, ii. 2. 93, a. 2.) 



OF THE CHEISTIAX SOTJL. 97 

wilt be eternally lost. On the other hand, if thou 
pray, thou shalt be saved : all saints, excepting child- 
ren, become so through prayer only ; and the damned 
are lost only because they prayed not. Had they 
prayed, they would certainly have been saved. The 
greatest torment that the lost will suffer in hell will 
be to know that they might so easily have been saved ; 
because they had but to ask G-od for His grace, and 
they did not do it. 

2. "Who could describe all that prayer has of 
strength and power over the heart of God? One 
must read in the Divine writings the everlasting pro- 
mises made by God to those who pray : " Call unto 
Me, and I will answer thee ;' ;1 " Cry unto Me, and I 
will deliver thee ;" " Ask, and ye shall receive ; seek, 
and ye shall find :" 2 " Whatsoever ye shall ask the 
Father in My name, He will give it you." 3 The 
holy books are full of other similar texts, wherein the 
Loed makes us perceive that He is disposed favourably 
to answer all our prayers. Pray therefore : for with 
prayer thou canst do all things, and by it the Loed 
will give thee the strength thou lackest. How great 
soever be the fury of devils against thee, whatever 
strength they may put forth to ruin thee, thou wilt 
conquer if thou prayest, because prayer is stronger 
than hell. 4 Prayer is a buckler which repels every 
attack, a haven which shelters us from the tempest, 
a treasure which procures for us every kind of bless- 

1 Jer. xxiii. 3. 2 S. Matt. viL 7. 3 S. John xiy. 14. 

4 Oratio dsemonibus omnibus praevalet. (S. Bern. Serm. 49, 
de Modo bene yiyendi.) 

H 



98 THE NOURISHMENT 

ing. 1 " Come to Me," cries the Lord, " all ye who 
are contending with your enemies, and weighed down 
by the burden of your sins. Be not discouraged j 
call to Me in prayer, and I will give you the strength 
to resist, and be your shelter in all your adversities. 2 
Tea, have recourse to Me ; and albeit your consciences 
are laden with sins, come with confidence ! for I even 
give you permission, to reason with Me, so to speak, 
if through the help of My grace I render you not as 
pure as snow as often as ye will cast yourselves into 
My arms." 8 thou who readest this, therefore, I 
repeat to thee once more, pray — pray unceasingly. 
Prayer appeases God's wrath, "Who readily forgives 
him who prays. It obtains all the mercies we require ; 
it gives light to the blind, strength to the feeble, and 
transforms the greatest sinners into saints. Destitute 
as thou art of every good, ask, and thou shalt be en- 
riched. GrOD is not, like man, niggard of His trea- 
sures. On the contrary, when we beseech Him to 
grant us favours, He gives us always much more than 
we ask Him for. Men here below, even the richest, 
even the most pious and liberal, keep their hands 
closed while distributing their largesses, and generally 
give less than they are asked for, because their wealth 
is limited, how abundant soever it may be ; from 
whence it results that the more they give away, the 

1 Magna armatura precatio, tutela, portus, et thesaurus. (S. 
Joan. Chrys. in Ps. cxlv.) 

2 Yenite ad me, omnes qui laboratis et onerati estis, et ego re- 
ficiam vos. (S. Matt. xi. 28.) 

3 Venite et arguite me, dicit Dominus : si fuerint peccata 
vestra ut coccinum, quasi nix dealbabantur. (Isa. i. 18.) 



OP THE CHEISTIAtf SOUL. 99 

less they have left to them. But it is not thus with 
God. He sheds His blessings with open hands upon 
those who ask Him ; and He always grants more than 
we pray for, because His riches are infinite. 1 The 
more He gives, the more has He to give. Therefore 
thy only care should be to pray always, being fully 
persuaded that by this means all the treasures of 
heaven will open to thee. 

3. What shouldst thou ask of GrOD in thy prayers ? 
First, thou shouldst ask Him for the advancement of 
His glory, and ask that His Holy Name may be 
known, reverenced and loved by all men. Conse- 
quently, thou shouldst commend to GrOD all infidels, 
in order to obtain for them grace to be enlightened 
with the light of faith, and to embrace our holy reli- 
gion. Thou shouldst also pray much for sinners, in or- 
der that they may return into themselves and see their 
own past wanderings, and be converted. Thou shouldst 
equally pray for the righteous, that they may perse- 
vere in the service of GrOD, and become more perfect 
from day to day. In the second place, thou shouldst 
pray for thyself and for all thy necessities. Before 
all, thou shouldst ask for all the graces necessary to 
thy salvation. Thou may est likewise petition for tem- 
poral blessings, but thou oughtest only to ask for 
them on condition that they may be useful to thy 
soul ; so that if the Loed refuse them to thee, thou 
shouldst not therefore be troubled, but think that 
God deals thus because the things thou hast asked 
for would become detrimental to thy salvation. 

1 Deus dat omnibus affluenter, nee improperat. (S. Jacob, i. 5.) 



100 THE STOTTEISHME^T 



Second Subject. 



1. That thy prayers may be good and acceptable to 
God, it is needful that they be accompanied by atten- 
tion, humility, confidence, resignation, contrition, and 
perseverance. We will speak individually of these 
conditions. The first condition of an acceptable 
prayer is attention. God in former times complained 
of the Jewish people by the mouth of the prophet 
Isaiah, and He said : " This people honoureth Me 
with their lips, but their heart is far from Me.' 
Thou wouldst justly deserve this reproach if thou con- 
tentedst thyself with reciting with thy lips certain 
forms of prayer which thou findest in books, whilst 
thou art thinking of something else. It is not the lips 
which pray, but it is the heart. Be very careful, then, 
to put away from thee every voluntary distraction of 
thought whilst thou prayest. Is it not an unworthi- 
ness that a man should dare to speak to God, and 
ask favours from Him, and yet not give himself the 
trouble to attend to what he is saying ? It will be 
in vain that thou prayest, if thy prayers are not said 
with attention, for thou wilt not be heard. How 
wouldst thou that God should listen to thee, if thou 
listenest not to thyself? Nevertheless, the involun- 
tary distractions which proceed from the weakness of 
our nature need neither trouble nor discourage thee. 
Be content with humbling thyself before the Loed ; 
beseech Him to diminish the number by His grace ; 
and after that maintain thyself in peace, for they 
render not thy prayers evil. 

2. The second condition of an acceptable prayer is 



OF THE CHRISTIAN SOUL. 101 

humility. &od resists the prayers of the proud, and 
abandons them to their own miseries ; but on the 
contrary, loves to answer those of His humble ser- 
vants. 1 Every time, then, that thou pray est, begin 
by humbling thyself before the Lord. Remember, 
then, that thou speakest to the sovereign Lord of 
heaven and earth ; to Him Who is infinitely great, 
infinitely powerful, infinitely holy. Eemember at the 
same time that thou art dust and ashes, and perhaps 
even a great sinner. 

Thou shouldst, then, in praying, acknowledge thy- 
self unworthy to appear before God : sink into no- 
thingness at the sight of thy unworthiness, and cry, 
" Lord, have pity on me, for I am only a poor sinner." 
Thou shouldst humbly implore His mercy, ask His 
help ; and whilst regarding thyself as unworthy to 
receive His mercies, yet hope for them through His 
clemency and the merits of Jesus Christ. Never 
has the prayer of the humbled sinner been rejected 
by GrOD. Do we not in fact see in the Grospel that 
our Divine Lord praised the Canaanite, the Centu- 
rion, the Publican ; and that He granted their prayers 
because they confessed their unworthiness, while He 
rejected the proud prayer of the Pharisee ? 

It was His will thereby to teach thee that the 
prayer of a heart which humbles itself penetrates even 
to the heavens, and that GrOD never fails to answer it. 3 

3. The third condition of an acceptable prayer is 

1 Deus superbis resistit, kumilibus autem dat gratiam. (S. 
Jacob, iv. 6.) 

8 Oratio humiliantis se nubes penetrabit, et non diseedit, donee 
Altissimus aspiciat. (Eeclus. xxxy. 17.) 



102 THE NOURISHMENT 

confidence. If thou wilt through prayer obtain the 
favour of heaven, thou must offer it up unhesitatingly, 
with a sure confidence of being answered. God is 
exceedingly pleased by our confidence in His mercy, 
because then we honour Him and exalt His infinite 
goodness. He Himself assures us by His prophet 
that He turns His eyes upon those who hope in His 
goodness, and will deliver them from the death of 
sin ; and that none of those who have ever put their 
trust in Him shall be confounded. 1 

It was to lead us to this confidence that Jesus 
Christ taught us to call G-od not our Judge, but our 
Father ; because He wills that we should pray to Him 
with that confidence wherewith a poor or sickly son 
asks his father for the food or medicine which he 
is in need of. "When the Canaanitish woman saw her 
daughter possessed with the devil, she had recourse to 
the Sayiour, and drew near to Him, saying, " Lord, 
have mercy upon me, my daughter is grievously vexed 
with a devil." And the Lord answered her, "I am 
not sent but unto the lost sheep of the house of 
Israel." She, however, did not lose courage, but re- 
newed her prayer with confidence, " Lord, Thou canst 
console me ; have mercy upon me !" Jesus replied to 
her, " It is not meet to take the children's bread and 
to cast it unto dogs." " Truth, Lord," she answered ; 
" yet the dogs eat of the crumbs which fall from their 
master's table." Then the Lord beholding the great 
faith of that woman, praised her, and granted her the 
mercy she asked. Pray therefore with the same con- 

1 Ecce oculi Domini super metuentes eum, et in eis qui spe- 
rant super misericordia ejus, ut eruat a morte animas eorum. 



OF THE CHRISTIAN SOUL. 103 

fidence as that poor mother, and like her thou wilt 
be heard and answered. 

Third Subject. 

1. The fourth condition of an acceptable prayer is 
resignation. "When thou prayest, thou art before God 
as a criminal who sues for pardon ; thou hast no right 
to require it, because nothing but punishment is due 
to thee. Nevertheless entreat the Lobd to grant it 
thee, and entertain a firm confidence that it will not 
be refused thee; but nevertheless resign thyself to 
the will of the Lobd as to the time when He will 
fulfil thy petition. Murmur not against Him, and 
upbraid not His mercy, if it seem to thee that thy 
supplications are. rejected. On the contrary, when 
thou hast made known to Him thy wants, say, " My 
God, I yield myself up to Thee, do with me what Thou 
wilt.' , And be assured that thy humble resignation 
will be agreeable to the Lobd, and will draw down 
upon thee His most precious benedictions. 

2. The fifth condition of an acceptable prayer is 
contrition of the heart. "Whoever thou art, thou hast 
often offended God, and thy soul has perhaps been 
long plunged in iniquity. Thou hopest that God has 
mercifully forgiven thee all thy transgressions ; but 
nevertheless fail not to mourn for them as often as 
thou prayest. Eepeat frequently those blessed words 
of the poor publican, " Lobd, have mercy upon me a 
sinner." And these repeated acts of contrition will 
prepare thy soul for an abundant gift of the grace of 
Heaven. 

3. Lastly, the sixth condition of an acceptable 



104 THE tfOUEISHMENT 

prayer is perseverance. When thou wouldst obtain 
some favour from God, be not contented with asking 
it of Him once or twice. To require God to fulfil our 
request at once is not to pray, but to insist, as S. 
Augustine says. And what are we that we should 
insist upon God's obeying our will? The Loed 
indeed consents to grant us all the favours necessary 
to our salvation, but He wills that we importune Him, 
so to speak, by our prayers, and He requires that we 
persevere in our supplications. Do then as poor beg- 
gars do : if they are turned away without receiving 
the alms they ask, they weary not of coming to beg 
again ; they knock at the door, they become importu- 
nate, until they receive somewhat. Thou, when thou 
art at the door of the Loed, making known to Him 
thy needs, knock, and return unceasingly to besiege 
Him ; weary not of praying till He help and protect 
thee. Hope confidently that thou wilt be heard 
favourably, and then wait with patience the moment 
which God has fore-ordained in His wisdom. It is 
impossible but that thy perseverance will at length 
touch the heart of God. Above all, yield not to 
discouragement ; for the day wherein thou ceasest 
to pray, is the day wherein the Loed might have 
determined to answer thee. 

Pray then, and seek for grace continually, if thou 
wilt work out thy salvation. Let prayer be thy dearest 
companion, and the exercise of thy whole life. Thou 
art lost if thou cease to pray. Tell me not that thou 
knowest not how to pray. For what is it to say, 
" Loed, help me : Loed, deliver me from sin : give 
me Thy holy love; give me a blessed death?" Is 



0E THE CHRISTIAN SOUL. 105 

there anything easier ? If thou doest it not, it is that 
thou wilt not ; and yet without doing it thou canst 
not be saved. 



MEDITATION IX. 

THE AOONY OF OTTR LORD IN THE GARDEN OE OLIYES, 
AND HIS BLOODY SWEAT. AN ANOEL DESCENDS 
FROM HEAYEN TO COMFORT HIM. 

Fiest Subject. 

His prayer ended, Jesus, still weighed down by the 
same agitation, still sorrowful unto death, returned to 
His three Apostles ; but finding them asleep, in spite 
of His express injunction to them to watch while wait- 
ing for Him, 1 He reproached them gently for sleeping 
under such circumstances, and desired them again to 
watch and pray, that they might not enter into tempta- 
tion. 2 Then He returned to the end of the garden, 
and began to pray again. During which time, reflect- 
ing, on the one hand, upon the cruel sufferings which 
He should have to endure before His death ; and be- 
holding, on the other, how all the sins of the whole 
human race had fallen upon Him, how He was over- 
whelmed with them, how they had become, as it were 
His own, He was weighed down by so deep an anguish, 
that He fell into a deathlike agony, and falling with 

1 Sustinete hie et vigilate. . . . Et yenit, et invenit eos dormi- 
entes. (S. Marc. xiv. 34 — 37.) 

2 Sic non potuistis una hora vigilare mecum! Vigilate et 
orate, ut non intretis in tentationem. (S. Matt. xxvi. 40.) 



106 THE KOTTBISHMEXT 

His face to the earth, He remained in this attitude 
for a long while, prostrate and senseless. 

1. Compassionate with all the affection of which 
thou art capable, the sufferings of thy Divine Saytoub. 
Behold, He is prostrate on the ground, sorrowful unto 
death, agonised ; and He has no one to address to Him 
a single word of consolation and encouragement ! Thy 
heart would certainly be harder than stone, if such a 
spectacle could not move it : and thou wouldst greatly 
need pity if, when thou so often sheddest abundant 
tears at the recital of imaginary griefs thine eye should 
remain tearless at the aspect of God suffering so cruel 
an agony for love of thee, and on account of thy sins. 
Oh, let it not be thus ; and if thou canst not shed 
sufficient tears worthily to compassionate the sorrows 
of thy Jestjs, at least sympathise with Him, by pro- 
ducing in thy heart a great number of acts of love and 
contrition for thy past sins. 

2. Gather from our Lobd's demeanour while in His 
agony a new source^of instruction whereby to profit. 
Our gracious Lokd was given up to the most bitter 
anguish ; He was alone — forgotten by His Apostles 
who were sleeping ; deprived even of the consolation 
which He had a right to expect from His Heavenly 
Pathee ; and yet He complained not, murmured not 
against any one : but suffered in silence, and with ab- 
solute submission to the will of Heaven. Thereby He 
taught thee in what manner thou shouldst maintain 
thyself in sorrow, affliction and sickness, if thou 
wouldst please God. He has taught thee that pa- 
tience and resignation are the best means of rendering 
them profitable to thee for heaven. 



OP THE CHEISTIAS" SOUL. 107 

3. Is it thus thou hast acted hitherto? Alas, thou 
art inconceivably unmortified and self-indulgent ! At 
the least affliction which befalls thee, or in the slight- 
est sickness, thou requirest the consolations of thy 
friends, their eager attention and efficacious remedies ; 
and if those remedies do not cure thee as speedily as 
thou wouldst, if those cares and consolations are not 
forthcoming, thou becomest dejected, thou complainest 
and murmurest ! Oh, shame, how little dost thou 
resemble Jesus in His suffering ! Oh, resolve from 
this day to be more patient in thy sicknesses, more re- 
signed in thy afflictions, and calmer when thou lackest 
consolation ! 

Colloquy. — most gracious Jesus ! I offer to Thee 
all the afflictions Thou didst undergo in the garden of 
Q-ethsemane ; and through the merits of Thy bitter 
Passion, I beseech Thee to give me strength to suffer 
for love of Thee, every trial which it may please Thee 
to send me. I blush for that slothful self-indulgence 
which occasions me to fall into an unworthy dejection 
each time that some calamity befalls me. I blush too 
for the great over-eagerness with which I go craving 
from creatures consolation and alleviation in my sor- 
rows. I resolve to suffer henceforth with more calm- 
ness, patience, and Christian resignation. Comfort 
me by Thy grace. Put Divine strength into my heart, 
that my soul may never yield to disgust for Thy ser- 
vice ! that I may never more lose patience, whatever 
adversity may fall upon me. Make me realise all the 
happiness and glory there is in suffering for love of 
Thee ; and thenceforth I will cling to the Cross, and 
suffer calmly after Thy example, all the troubles of 



108 THE XOTJRISmiEtfT 

this miserable life. Fulfil my prayer, merciful 
Jesus, I beseech Thee. Amen. 

Second Subject* 

The anguish of Jesus in His Passion became more 
and more heavy every moment. He had permitted a 
great dread of death to arise in His soul, which became 
paralysed by fear and terror. It was that nature 
shrunk from so much suffering, while grace willed to 
obey GrOD, and to accept Passion and Death. 1 He 
had therefore to sustain a terrible mental conflict, to 
overcome the reluctance of nature ; so that from the 
violence which our Divine Lord exercised over Him- 
self, there flowed from every part of His Body so 
abundant a sweat of Blood, that it drenched His 
clothes, and fell down even to the ground. 

1. Ponder, with a lively sentiment of compassion, 
the greatness of the sufferings of Jesus, which He en- 
dured from His tormentors through the whole course 
of His Passion, the thought alone of which sufferings 
drew from Him a sweat of Blood ; and seeing to what 
a point He loved thee, promise to love Him evermore, 
and ask His grace never more to be separated from 
His love. 

2. The sweat of blood was caused by fear of death, 
and by the burden of our sins, which was so great and 
heavy, that He must have died on the spot, had He 
not by a miracle sustained life : yes, by a miracle, in 

1 Some holy Fathers think that Jestjs Cheist had no fear of 
death or of torments ; but the most common opinion is, that He 
did really feel the terrors of death, and a great reluctance thereto, 
with the inferior will of His soul. 



OF THE CHRISTIAN SOUL. 109 

order to suffer, though He never would perform one 
to exempt Himself from sufferings. What a con- 
demnation of thy baseness is here, thou who wouldst 
that the Loed should at every moment perform a 
miracle to relieve thee from suffering and from 
death ! 

3. By the example of Jesus Cheist, Who, though 
shrouded with the infirmities of all mankind, yet over- 
came all natural terrors, do thou resolutely wage war 
against thy passions and evil inclinations, and excite 
within thy soul a firm determination to strive ever 
vigorously against them to overcome them. Think 
upon every thing which may be a stumbling-block in 
thy progress in the path of Christian perfection, and 
break the fetters which keep thee from belonging 
wholly to God. Eesist the rebellious emotions of 
nature ; triumph over the flesh to bring it into cap- 
tivity to the spirit, wert thou to struggle even to the 
shedding of thy blood, as it is fitting thou shouldst do 
for Him "Who shed His blood for thee. And if at 
times thy soul dreads all that it must suffer in the 
service of God, be not therefore troubled. Thy re- 
luctance is neither an imperfection nor a fault ; but it 
is a natural feeling, which thou must seek to over- 
come; it will give thee only the more merit. Ee- 
member that the Savtoue Himself shrank from shame 
and contempt, dreaded bodily pain, feared persecu- 
tions, calumnies, accusations, violence, and the fury of 
His enemies. It is no marvel if the leaf fall when the 
tree is shaken to the root. 1 Therefore lose not cou- 

1 Quis non timeat, si timet ille quern omnia timent ; si pavet 
ille cui omne genu curyatur ; si ille qui est mors mortis et morsus 



110 THE NOURISHMENT 

rage ; Jesus overcame His reluctance, and thou wilt 
overcome thine by His grace ; thou wilt cast it away, 
and it will be to thee a title the more to the eternal 
recompense. 

4. If Jesus Christ, "Who was innocence itself, and 
who was sure of His eternal blessedness, fell into so 
heavy a sorrow and bitter an anguish in the anticipa- 
tion of His approaching death, what agony and anguish 
will be thine, when thou art going to die, in beholding 
thy soul so destitute of any good thing, so soiled with 
many sins ! Think seriously of this ; and beseech the 
Lord to give thee grace so to live, as that thou mayest 
die with trust in Him, with great peace, and much 
consolation to thy soul. 

Colloquy. — O my Divine Saviour, thou teachest 
me by Thy example how I ought to struggle against 
my passions, when they would hurry me away to 
transgress Thy holy commandments. Hasten to my 
help when they come to assail me, and sustain me in 
the midst of the combat. I desire to resist their as- 
saults, to overcome, because Thou commandest it. 
Thou, GrOD, didst shed Thy precious Blood to van- 
quish them ; is it not just that I should do likewise 
for Thy love and for Thy glory ? Is it not very just 
that to please Thee I should declare continual war 
against my anger, my sensuality, and my other pas- 
sions ? It is what I will do henceforth. Help me, O 
gracious Jesus ! that, like a good soldier, I may mor- 
tify my flesh and uproot all my vices. Succour me, 
because in so violent a struggle I can do nothing 

inferni, morte propinquante, pertimescit ? (S. Cypr. Serm. de 
Passione Christi.) 



OF THE CHRISTIAN SOUL. Ill 

without Thee. I hope in Thee, vouchsafe to come to 
my aid. I think I have a sincere desire to mortify 
self in all things during my life, that at the hour of 
my death I may easily resist my enemies, and leave 
this world victorious over their efforts. Vouchsafe, 
Lord, to grant me Thy most precious grace, so 
that, notwithstanding the incessant attacks of my 
spiritual foes, within and without, I may have the 
happiness of living and dying in Thy love. 

Third Subject. 

Our divine Lord had prayed a long while without 
receiving any answer from Heaven to His supplica- 
tions. At last, however, an angel sent by God the 
Father came to Him to strengthen Him. 

1. Behold the paternal care which GrOD takes of 
those who have recourse to Him with confidence, and 
the loving providence wherewith He never fails to send 
them the grace, help, and consolation which they need 
at the time He judges fit. Learn from thence to dis- 
cern the ways of the Lord with regard to men, and 
especially to those who are His elect. It often hap- 
pens that, either to try them, or to lead them to acts 
of patience and conformity to His holy will, He ap- 
pears to refuse to hear their aspirations and prayers. 
But if, in spite of these apparent refusals, they con- 
tinue to trust in Him and to pray, He suffers Himself 
to be moved sooner or later, and grants to their per- 
severance many more graces and favours than they 
would have presumed to ask. 

2. Do thou hope to obtain the grace and consola- 
tion of Heaven in the midst of thy afflictions and sor- 



112 THE NOURISHMENT 

rows, and purpose never to distrust, whatever may 
befal thee, the goodness and infinite mercy of God. 

3. Observe that the holy Gospel tells us not that 
the angel came down from Heaven to announce to 
our divine Saviour that God would avert the cup of 
His passion from Him, but solely to strengthen Him 
and encourage Him to drink it to its dregs. It was 
to teach us that God answers our prayers not always 
by delivering us from the evils which we dread, but 
by giving us strength to endure them, which is far 
more beneficial to us, and to the interests of our eter- 
nity. Forget not so important a lesson. 

Colloquy. — Almighty God ! I bless the paternal 
providence whereby Thou aidest Thy faithful servants. 
Never more will I distrust Thy goodness, but will al- 
ways place in Thee an unlimited confidence. I will 
frequently supplicate Thee to grant me all the favours 
I need ; and when I see that Thy aid is deferred, I 
will not continue the less to wait upon Thee for all 
which is necessary to my salvation. I am certain 
Thou wilt not forsake me, because Thy tenderness has 
never forsaken any one. If Thou delay est the help 
we ask, it is always for our good, and to exercise our 
patience and resignation. Be Thou for ever blessed ! I 
promise that henceforth I will desire nothing but what 
Thou wiliest. I will ever pray to Thee ; I will ever in- 
voke Thy help and succour. But I will likewise always 
wait patiently till it pleases Thee to answer me : Thy 
will, not mine be done. "What I desire is, not that 
which pleases myself, but that which is Thy good 
pleasure. Provided I love Thee, I am more than 
satisfied. Thou knowest better than I what would be 



OP THE CHBISTIAS" SOUL. 113 

useful to me, and what would hurt me. "Whatever 
favour, then, I ask of Thee, deal with me according to 
Thy wisdom. I submit beforehand, for love of Thee, 
to all Thou shalt command. Tes, my God, this 
day and ever I will in all things desire that only 
which Thou wilt, and in the way Thou wilt ! I sub- 
mit entirely my will to Thine. Amen. 

O^" THE GOOD USE OF SICKNESSES. 

Fiest Subject. 

Hold it for certain that all bodily sicknesses, with- 
out one exception, are sent to us by God as precious 
gifts and salutary remedies to heal the infirmities of 
our soul. " Art thou,'' says S. Augustin, " worn out 
with a grievous cough ? do thy lungs fail thee ? doth 
a slow fever consume thee ? art thou weighed down 
by all kinds of infirmities ? "Well, know that all these 
things come from God ; and as He loveth thee ten- 
derly, be assured that He doth not send thee these 
evils but in order to draw from them greater good to 
thee." 1 If He deprives thee of health, it is that He 
sees sickness to be infinitely more beneficial to thy 
salvation. Therefore cherish it, as coming to thee 
from the hand of a tender father, a faithful friend, a 
charitable physician. In the midst of thy pains, re- 
peat frequently these words of the high-priest Eli : 
" It is the Loed ; let Him do what seemeth Him 

1 Tussi laboras, pulmone deficis, cibum stomachus respuit . . . 
multimodo morborum genere afficeris ? sed et si oculum habes, si 
cordatus es, Dei dona sunt. (S. Aug. lib. de Visit. Infirm, cap. 3.) 

I 



114 THE NOURISHMENT 

good." 1 In whatever way He dispose of my health 
and my life, I will acknowledge it to be right. 

Second Stjbject. 

When God sends thee sicknesses, He does it for 
several wise and paternal reasons, which I will put 
before thee. 1st. God sends thee sicknesses to punish 
thee for thy sins, which are very numerous, and for 
which thou hast scarcely been penitent. Therefore 
thou shouldst accept them with all resignation, and 
say with the holy man Job : " Lord, I am guilty, and 
the evils wherewith Thou afflictest me are less than 
my iniquities." 3 2nd. God sends thee sicknesses to 
bring thee back to Himself. "When thou art enjoying 
perfect health, thou attachest thyself little by little to 
earth ; thou think est less of the blessings of eternity ; 
thou art more neglectful of thy duties to God. But 
thy merciful Father, Who watches over thee, strikes 
thee in His compassion, and by pain of body reforms 
thee, draws thee into the right path, and compels thee 
to cast thyself again into His arms. 3rd. God sends 
thee sicknesses to humble thee. It is very difficult to 
be healthy in body, and withal humble of soul : pros- 
perity blinds, and health takes away the remembrance 
of death. But if sickness come to visit thee, then thou 
realisest all thy weakness ; thou rememberest the short- 
ness of life : and at the sight of the temple of thy body, 
which is falling into decay, thou art no longer tempted 
to think thyself immortal, or to fix thy hopes here 
below. 4th. God sends thee sicknesses to try thee. 
Think not that He treats thee as an enemy because He 
1 1 Sam. iii. 18. 2 Peccayi, et sicut condignus eram, non accepi. 



OF THE CHBISTIA3" SOUL. 115 

afflicts thee with sufferings ; rather it is a certain 
mark of His love. He wills first to purify thee by 
pain from the stains which thy soul has contracted in 
thy attachments to creatures. Moreover, He intends 
to assure Himself of thy faithfulness : for the Lord 
is pleased to make His servants pass through the fire 
of tribulation, and to try them as gold is tried. 1 It 
was thus He dealt with Tobias : " Because thou wast 
pleasing to God, said the angel, it was needful for thee 
to be tried by temptation." 2 Of all the trials where- 
with God tries men, there is no greater, or a more 
certain one, than bodily infirmity : because in depriv- 
ing us of health, it takes away the foundation of all 
earthly blessings and enjoyments. Eejoice, then, when 
the Loed sends thee sicknesses ; it is a proof He 
loves thee, and wills to render thee more pure and 
pleasing in His eyes. Yes, rejoice; for it is then 
chiefly thou canst practise humility, gentleness, pa- 
tience, resignation, faithfulness, submission to the de- 
crees of Heaven, detachment from life, and a multi- 
tude of other virtues. It is then that thou canst prove 
to G-OD that thou art really His servant and His child. 
If thy body groan when it is weighed down by the 
burden of sickness, turn and struggle restlessly — it is 
no sin : but thy soul must remain quiet and submis- 
sive. Be, then, ever patient ; for after a few days of 
suffering thou wilt be abundantly comforted, and shalt 
be found worthy of GrOD. 3 

1 "Cram eos sicut uritur argenturu, probabo eos sicut probatur 
auruni. (Zachar. xiii. 9.) 

2 Quoniam acceptus eras Deo, necesse erat ut tentatio probaret 
te. (Tob. xii. 10.) 

8 Qui paucis vexati, in multis bene disponentur : quoniam 
Deus tentayit illo-3, et inyenit illos dignos se. (Sap. iii. 5.) 



116 THE NOURISHMENT 



Thied Subject. 



God sends thee sicknesses (5th) to give thee oppor- 
tunities of acquiring merits. It is impossible to tell 
all the spiritual treasures which a sick person may- 
acquire, who is a prey to intense pain, and yet never 
yields to grief or impatience. Faith assures us that 
a short and slight moment of affliction, well endured 
in this life, brings to us an eternal weight of glory. 1 
And who can measure to us the extent of the recom- 
pense which God prepares for those who spend, not a 
moment, but days, months, and whole years in very 
great pain and continual sufferings ? "Who can com- 
prehend the acceptableness of a poor sick person who 
remains calm and tranquil in his sufferings, and who, 
being perfectly submissive to the will of his Sovereign 
Lord, says with holy Job : " Shall I receive good at 
the hand of the Loed, and shall I not receive evil ?" 
It is He who has wounded me, and He will heal me. 
O my God, be mine the consolation of knowing that 
Thou sparest me not in this life. Consume me with 
pains, I am willing ; but suffer not that any murmur- 
ings against Thy providence should escape me, neither 
that I should dispute Thy decrees, which are most 
righteous and holy. 6th. God sends thee sicknesses 
to conform thee to the likeness of His Soisr Jesus 
Cheist our Saytotte. S. Paul tells us we shall be 
saved only inasmuch as we become like unto our Di- 
vine Loed. 2 But His whole life was continual suffer- 
ing. Born in a stable in the depth of winter, He 
passed His infancy amid the privations of exile, and 
lived poor and destitute of everything. He died on 
1 2 Cor. iv. 17. 2 Eom. viii. 29. 



OF THE CHRISTIAN SOUL. 117 

the cross. All this, as S. Peter tells us, was to teach 
us to suffer patiently. 1 Kegard it, then, as a great 
blessing to be stretched on a bed of pain. Think of 
Jesus on the Cross ; see His body exhausted with loss 
of blood, consumed with burning thirst, covered with 
agonising wounds, and let this thought encourage thee 
to resignation and patience. If thou suffer with Je- 
sus, and in His likeness, it is certain thou wilt one 
day share His glory. Take courage, therefore, and 
never faint ; thy pain, thy sickness, thy infirmities, 
will come to an end ; thy reward will last for ever. 

PEAYEE TO BE SAID EST TUME OF SICKXESS. 

O my God, I deserve to be deprived of health, be- 
cause I have for a long time misused it, and spent it 
in offending Thee ! I thank Thee for afflicting me in 
this life, since thereby Thou givest me a proof that 
Thou wilt comfort me in eternity. Chastise me, 
Loed, during this life, provided Thou grant me grace 
and mercy after death. Cause that my body, which I 
have so often defiled with sin, may become a burnt- 
offering of patience, sacrificed to Thy greatness, Thy 
love, and Thy justice. Cut, burn my flesh during time, 
I am ready, provided Thou deliver me from the sor- 
rows of eternity. gracious Jesus, who knowest 
how weak I am, give me patience and resignation, and 
then do with me all Thou wilt ! I cast myself into 
Thine arms, and there will I remain ever submissive 
to Thy holy and adorable will. So be it. 

* 1 S. Pet, ii. 21. 



118 THE NOUEISHMENT 



MEDITATION X. 

JESUS GOES TO MEET HIS ENEMIES, AND BECEIYES THE 
KISS OF THE TEAITOE JUDAS. 

Fikst Subject. 

No sooner had Jesus Cheist been comforted by the 
Angel, than He forthwith ceased His prayer, and aris- 
ing, bathed still in His sweat of blood, went to rejoin 
His sleeping disciples, and arousing them, said : " Rise 
up, let us go : the hour of My betrayal is come, and 
Judas and his companions are not far from hence." 
Then with heroic courage, His heart kindled with the 
desire to give Himself up to death for love of us, He 
advanced towards His enemies, with the intention of 
surrendering Himself into their hands. 

1. Behold with what promptitude our Divine Sa- 
vioue accepts the bitter cup of His Passion, and with 
what resignation He consents to die on a shameful 
gibbet ! What gave Him that wonderful strength ? 
it was prayer. Prayer filled His soul with an all* 
divine energy, and made Him overcome all that nature 
could put forth in opposition to His submission to 
the commands of His heavenly Pathee. Oh, who 
can tell the marvellous effects which prayer works in 
the soul of him who has recourse to this powerful 
weapon with confidence and perseverance ! Thou 
often feelest a keen repugnance to overcome thy evil 
inclinations j penitence frightens thee; thou feelest 
no strength to make, when necessary, an unhesitating 
sacrifice to please G-od ; sufferings inspire thee with 



OP THE CHRISTIAN SOUL. 119 

horror, the very name of mortification and self-renun- 
ciation blanches thy cheek ; well, only pray, and thou 
wilt be wholly changed ; pray, and thou wilt soon find 
happiness in the very things which before had fright- 
ened thee. 

2. See how JestTs went forth to meet suffering. 
He did not wait to be dragged against His will ; but 
He went of His own free will, and most lovingly. He 
invites thee to do like Him, and to meet mortifications, 
and opportunities of suffering, in order to lay up a 
greater treasure in heaven. It was thus that all the 
saints did, after the example of our Saviour ; they 
waited not for sufferings and pain to come, but they 
sought them out. S. Lawrence laid himself down 
on the gridiron; S. Andrew ran to the cross which 
was prepared for him, and hailed it with a transport 
of joy. Many mothers flew to martyrdom, carrying 
their infants in their arms, to make them sharers in 
their sacrifice. Arise, then, cowardly soul, and have 
courage to give up thy bad habits, to have recourse 
to penitence, and to go forth to meet humiliation and 
suffering for the love of Jesus Christ. But alas ! 
thou hast, it may be, too little virtue to desire and 
seek out the cross for thyself. Learn, then, at least 
to endure with patience the tribulations which the 
Lord sends thee, and fail not to receive them from 
His divine hand, without disquieting thyself, or show- 
ing any sign of impatience. 

Colloquy. — Jesus, who didst so love sufferings 
and torments, when shall I be able to imitate the 
generous ardour wherewith Thou wentest forth to 
meet cruelty and death ! I confess the extreme cow- 



120 THE NOURISHMENT 

ardice of my soul, which is disquieted and trembles at 
the sight of the least tribulation which threatens it. 
Fortify my heart with heavenly patience in all the 
evils of this mortal life, that I may not lose the advan- 
tages I might draw from them, if I suffer them for 
love of Thee. I accept, in a spirit of penitence, every 
thing grievous which may befal me, such as pains, 
sicknesses, griefs, injuries. All these crosses, my 
God, I ought to seek with eagerness, that I might, by 
bearing them patiently, make amends for the multi- 
tude of my past sins. For, gracious Jesus, if Thou, 
who wast perfect innocence, didst lovingly accept the 
sufferings of Thy passion and death, is it not very just 
that I, who am laden with iniquities, should not refuse 
to pay the penalty of my sins, by accepting with re- 
signation all the evils Thou art pleased to assign to 
me ? I accept them, then, in the spirit of penitence 
for my past sins, and by the help of Thy grace I pur- 
pose to endure them always with courage, resignation, 
and love. Amen. 

Second Subject. 

Scarcely had Jesus ceased speaking, when Judas 
appeared with a troop of armed men, of whom he was 
the head and leader. Now, in order that they might 
not in the darkness of the night seize some one else 
by mistake for Jesus, the traitor said to them: 
""Whomsoever I shall kiss, that same is He; take 
Him, and lead Him away safely." 

1. Consider into what an abyss of misery that un- 
happy Apostle cast himself, through not having, at 
the very first suggestion, resisted his inclination to 



OF THE CHRISTIAN SOUL. 121 

avarice ; through having separated himself from his 
Divine Master, and through having forsaken those holy 
practices which he had long followed in common with 
the other Apostles. He sold his G-od, his Saviour 
and after sacrilegiously communicating, he betrayed 
Him with a kiss, and delivered Him up to His mur- 
durers ! This is a subject for the deepest meditation. 

2. Judas was lost through having neglected small 
things, and through not having watched against his 
growing passions. Eeview thine own heart, and see if 
thou walkest not in his steps. Alas ! thou despisest 
small sins as he did ! thou but feebly checkest the im- 
pulse of thy passions ; thou no longer servest Christ 
but with indolence and coldness ; thou no longer mor- 
tifiest thy senses, and often leavest unperformed thy 
devotional exercises, now one, now another, such as 
spiritual reading, prayer, &c. Oh, tremble and turn 
over a new leaf ; without which thou wilt before long 
entirely forsake thy God. Who knows ! thou art per- 
haps very near betraying Him, and hast it may be, 
entered on the road which leads to everlasting perdi- 
tion. I implore thee, then, fall not asleep in so dan- 
gerous a state ; and if thou wilt not be miserably lost, 
like Judas, shake off thy lukewarmness, and begin 
again to serve GrOD with a faithfulness never more to 
degenerate. 

3. Seeing that Judas, although an Apostle, ended 
with ruining himself for ever, do thou conceive a great 
dread of the terrible and impenetrable judgments of 
G-od. Supplicate the Lord not to give thee up to the 
weakness and perverseness of thy heart ! beseech Him 
to give thee grace to love, and constantly to practise 



122 THE NOUBISHMENT 

virtue, and to entertain evermore in thy heart a deep 
loathing, not only of serious sins, but also of slight 
faults and voluntary irnperfections/which might at last 
separate thee from His love. 

Colloquy. — Loed God Almighty, abandon me not, I 
beseech Thee, to the rage of my evil inclinations ; for 
without Thee I shall be lost. Have pity on my weak- 
ness, whereof Thou alone knowest the extent. Hence* 
forth I will seek carefully to avoid small sins, being 
fully convinced that, if I neglect them, they will draw 
me into serious sins, and will but increase the violence 
of my passions. I am terrified by the fate of Judas, 
who having begun by small acts of dishonesty, gradu- 
ally advanced in the career of vice, till he became 
guilty of the dreadful crime of betraying Thee, O 
Jesus ! into the hands of Thine enemies. The like 
wretchedness may befal me, too, if I despise, as he did, 
small sins, and slight omissions of my religious duties. 
Suffer it not, my GrOD ! Rather put into my heart 
a salutary fear of Thy justice, that this fear may keep 
me constantly united to Thee, and preserve within me 
the treasure of Thy heavenly grace. I firmly resolve 
never more to neglect to frequent the Holy Commu- 
nion, prayer, spiritual reading, nor any holy practice : 
for I am assured that if I forsake not the practice of 
good works, I shall not be forsaken by Thee. Vouch- 
safe, therefore, to grant me the grace ever to love and 
practise holiness, and at the same time inspire me with 
so great a hatred of mortal sin, and even of the faults 
which appear to me small and of little consequence, 
that I may henceforth avoid them with the greatest 
care, with the intention of pleasing Thee. Amen. 



OP THE CHEISTIAJT SOUL. 123 



Thied Subject. 



The deep perfidy of the traitor Judas appears in all 
its notoriety in the Garden of Olives. For the better 
to conceal his treachery, he chose the tenderest token 
of peace and friendship to be the signal thereof. Draw- 
ing near to his Divine Master with an air of hvpocri- 
tical reverence, he hailed Him, and calling Him by the 
name of Master, had the audacity to touch the face of 
his God with his guilty lips. jEsrs then said to him, 
in accents of ineffable love, " Friend, wherefore art 
thou come ? Betrayest thou the Son of Man with a 
kiss ?" 

1. Nothing is so painful to a generous heart as to 
feel itself the object of treachery ; but was there ever 
so black a treachery as that of Judas ? That unhappy 
man had received from his Divine Master only dis- 
tinguished tokens of His confidence and tenderness, 
and lo ! he delivered Him up to His enemies by means 
of a kiss. Nevertheless, consider with what sweet- 
ness — with what wonderful patience Jesus endured 
that betrayal. He rejected not that monster of in- 
gratitude — that unnatural heart ; but, on the contrary, 
received him with humility, gave him a gracious recep- 
tion, embraced him with all the effusion of tender love. 
Not satisfied with these outward marks of benevolence, 
He urged him by the inspirations of His grace, called 
him, excited him to penitence, sought to constrain him 
to conversion. Oh, immensity of the love of Jesus ! 
Learn from thence to be no longer so harsh and im- 
placable towards those who have offended thee. Learn 
to endure with meekness the wrongs, treachery, and ill- 



124 THE NOURISHMENT 

treatment of those upon the strength of whose attach- 
ment thou hadst most reckoned. Be humbled for the 
many movements of anger and impatience, for the 
many harsh and threatening words of which thou hast 
been guilty towards those who have in aught been 
wanting towards thee, and blush that thou hast so long 
nourished in thy heart feelings of hatred and aversion 
towards them. Resolve henceforth to render good for 
evil, and to give proofs of affection for the love of 
Jesus Christ, even to those of whom thou hast most 
to complain. It is by this token thou wilt be recog- 
nised for a true Christian. 

2. Learn also from all this what great confidence 
thou oughtest to have in the mercy of our Lord Jesus 
Christ. Lo, our Divine Master refused not the kiss 
of Judas, even while he treacherously betrayed Him : 
He gave him the sweet name of friend, offered him for- 
giveness, tendered him His affection. What charity ! 
what inexhaustible tenderness ! Couldst thou, after 
that, think that the Saviour would reject thee, if thou 
earnest back to Him ? certainly not. However great 
a sinner thou mayst be, if thou repent, He will not 
reject the kiss of peace thou offerest unto Him. He 
will rather receive it with tenderness, provided that 
each time thou cherish in thy heart a very earnest de- 
sire to forsake sin, to change thy life, to make repara- 
tion for thy sins by penitence. Open, then, thy soul 
to confide in Him. Imagine to thyself that Jesus is 
beside thee; cast thyself at His feet, humbly ask His 
forgiveness, beseech Him from the depth of thy soul 
not to suffer thee to be any more separated from Him 
by sin ; but so to kindle within thee His holy love, 



OE THE CHBISTIAtf SOUL. 125 

that each day thou mayest grow in holiness and in per- 
fection, and that thou mayest more and more deserve 
to be called His child, and to be so indeed by Thy 
faithfulness to His service. 

Colloquy. — gracious Jesus, I prostrate myself be- 
fore Thee, and kiss with reverence Thy sacred Hands 
and Feet. I hope Thou wilt not refuse the homage of 
a poor sinner, such as I am. I trust that, having 
mercifully received me, Thou wilt not suffer me to be 
again separated from Thee ; I hope it, O my God ! 
because Thou art infinitely good, and takest infinite 
interest in the welfare of my soul. Kindle me with 
the fire of Thy Divine love, that such love may unite 
me indissolubly to Thee, and maintain me in faithful- 
ness to Thy service, even to my last breath. Grant 
me, likewise, grace to love my neighbour as myself for 
love of Thee, even when he has offended me. I pur- 
pose to render good for evil to all those who have ag- 
grieved me, to give them proofs of affection, and never 
to revenge myself. O God, Who art the Supreme 
Good and Eternal Blessedness, I love Thee with my 
whole heart, with my whole soul, and more than my- 
self: for love of Thee, I love my neighbour ; and will 
always do good to whosoever may do me evil. Amen. 

JfteSolutums. 

Fibst Subject. 

1. Tinder all circumstances, whether those that are 
happy or unhappy through life, never fail to have re- 
course to prayer. When thou art happy, pray, in 



126 THE XOrEISHMEXT 

order that thy gladness may not blind and ruin thee, 
as it has many others. In affliction pray, that thou 
fall not into guilty dejection, but rather that thou 
mayest be comforted. In temptations pray, that thou 
mayest receive from on high the strength thou needest 
to overcome the enemies of thy soul. In health as in 
sickness, in wealth as in poverty, in exaltation as in 
humiliation, pray ; pray always, because thou ever 
needest help. With prayer, even wert thou the most 
hardened of all sinners, thou wouldst end by obtaining 
grace and pardon from God, and wouldst be saved. 
On the other hand, without prayer, even if thou wast 
already a saint, thou wouldst gradually fall away and 
be lost. Therefore pray on all occasions, and never be 
weary of praying. 

2. Man naturally dreads all that causes him to suffer, 
anxiously shuns all which would draw upon him any hu- 
miliation or calamity ; therefore we look upon as heroic 
the conduct of the many saints who sought humili- 
ations and crosses, and who went forth to meet suffer- 
ings and contempt ; it seems to us that we have rather 
to admire than to imitate them in such things ; but 
this is a great mistake. Why should we not do what 
they have done ? Were they not men like us ? Pelt 
they not the same antipathies we feel ? Moreover, 
have we not with us the same Sacraments they had t 
was not the God Whom they served the same Whom 
we serve? Is He less willing to be bountiful to us 
than He was to them ? ]S"o, doubtless. Wherefore, 
then, resemble we so little the saints, and Jesus 
Christ, our model ? It is that we are cowardly and 
pusillanimous ; it is that we ask nothing, or scarcely 



OF THE CHBISTUlST SOUL. 127 

any thing, of God ; it is that we have never willed to 
suffer in aught. Ah, let us begin to have for once a 
truly Christian courage ! Let us look sufferings, hu- 
miliation, and contempt in the face ; let us know how 
to meet them, and soon, with God's help, we shall 
have the sweet experience which all the saints have 
had, — we shall comprehend all the happiness of suffer- 
ing. One said, " Either let me suffer or die !" another, 
" my Gon, let me suffer and be despised !" 

3. thou who readest my words, thinkest thou it 
is impossible to reach unto such perfection ? Well, to 
spare thy weakness, I will not say unto thee, " Go and 
seek for suffering and reproach !" but I will say, "Ac- 
cept with calmness, resignation, and love, all the 
sorrows which God sends thee ; look upon them as 
precious graces, and never murmur." A day will come 
when thou wilt have increased so much in love for thy 
God as to feel courage within thee to say, moreover, 
" Jestjs, I will, I desire to suffer and to be despised 
for love of Thee !" May that day soon shine upon 
thee. 

Secoxd Subject. 
1 . I have already cautioned thee, but it is not use- 
less to caution thee again, to flee from small sins most 
anxiously, and to be constantly faithful to thy least 
devotional exercises. If thou adopt not these two 
precautions, thou wilt fall little by little, like Judas, 
into laxity, and wilt perhaps be lost like him. A 
Christian should never grow lax in the service of 
his God, if he will not expose his soul's salvation to 
the greatest peril. TJnto what point hast thou at- 



128 THE 2ST0TTBISHMEFT 

tained herein ? must thou not make serious resolu- 
tions upon this subject ? 

2. Know that the more thou art advancing in years 
the more thou art bound to serve God, inasmuch as 
His mercies increase with thy years. Eeckon all the 
mercies He has vouchsafed to thee since thou hast 
been in the world, all the dangers from which He has 
delivered thee, all the evils from which He has pre- 
served thee, all the blessings which He has heaped 
upon thee, and tell me if, after that, thou hast any 
reason to love Him less than before, and to become 
lax in His service ? 

3. Show thyself, then, more than ever faithful to 
thy God : spend the residue of thy life in learning 
to love Him more and more. What will be thy regret 
at the hour of death, at having laboured so little for 
His glory ! Labour, then, with all thy strength while 
thou canst ; never weary in serving Him "Who is never 
weary of heaping blessings upon thee ; love with thy 
whole soul Him Who has loved thee from all eternity. 
And since Jestjs is always the same to thee, be ever 
the same towards Him in fervency, and show Him 
thou art not ungrateful. 

Thied Subject. 

1. It will happen to thee, perhaps, in the course of 
thy life, to be betrayed by some in whom thou hast 
placed thy confidence, and whom thou hast regarded 
as thy friends ; thy heart will be deeply wounded, and 
thou wilt be inclined to distrust every one. Yield not 
to this feeling ; it would be unjust. Xes, God will 
sometimes permit thy dearest friends to deceive thee 



OF THE CHRISTIAN SOUL. 129 

and forsake thee, but He will act thus for thy greater 
good alone. Submit, then, to what thou canst not 
prevent ; remain calm in the midst of the storm, and 
be comforted by the thought that Jesus was Himself 
betrayed by one of His Apostles; and that even 
though all men should forsake thee, He never will, if 
thou do not leave Him first. 

2. It is hard to be treacherously treated by a friend, 
it is true ; but if thou art wise, thou wilt not be irri- 
tated by it ; and thy sole revenge will be to do him 
good. Accept the treacheries of others, in reparation 
for those whereby thou hast so often sinned against 
God. He will then blot them out of His remembrance. 

3. Lastly, under those circumstances, imitate in all 
things the beautiful conduct of our Divine Loed 
towards Judas. Be kind, indulgent, and full of gen- 
tleness towards those who offend thee. Thy mode- 
ration will be pleasing to God, and will perhaps win 
back to thee the friendship of those who, for self-inte- 
rest or other causes, had been estranged from thee. 



MEDITATION XI. 

THE SOLDIEES LED BY JUDAS, PEEPAEE TO LAY 
HANDS ON OUE DIVINE SAVIOUE. 

Fibst Subject. 

The soldiers who accompanied Judas having ap- 
proached the Sayioue to lay hands upon Him, Jesus 
advanced to meet them, and said, " Whom seek ye ?" 
They answered, "Jesus of Nazareth." Jesus re- 
k 



130 THE NOTTEISHME^T 

plied, "I am He." Scarcely had He pronounced 
these words, when they went backward and fell to the 
ground. 1 

1. Behold how great was the power of the Re- 
deemer, since, with a single word, He overturned and 
terrified a whole band of armed soldiers : but admire 
withal His infinite goodness, since, in thus overturning 
them, His intention was one of mercy. He would 
make known to them "Who He was, and what His 
power, in order that they might enter into their own 
hearts and see their guilt, and forsake so impious an 
undertaking. It is thus the Loed frequently deals 
with thee when thou offendest Him ; He sends thee 
sorrows, sicknesses, persecutions, crosses of every kind, 
not with the sole intention of avenging His outraged 
glory, but that thou mayest return into thyself and be 
converted. Thank Him for this His so merciful deal- 
ing towards thee, and pray Him to grant thee grace to 
profit thereby for the future, and to labour seriously 
to become better. 

2. At the sight of Jesus Cheist overthrowing by a 
single word that band of soldiers, understand how easy 
it is for God to punish us when we offend Him, and 
even if it please Him, to destroy us ; since we are in 
His sight but vile insects, which the least pressure of 
the fingers can crush. Understand how greatly He 
could revenge Himself on thee, who hast so often 
offended Him, and beseech Him to forgive thee all the 
sins of thy past life, to blot them out in His mercy, 
and not to punish thee in the severity of His justice, 
for all the iniquities which thou hast committed. 

1 S. John xviii. 4 — 6. 



OF THE CHRISTIAN SOUL. 131 

3. If the presence alone of Jestts Christ, poor, for- 
saken, worn out with bitter sorrow, was so terrible to 
His enemies, what will it then be, when at the day of 
the Last Judgment He will appear in the brightness 
of His glory, accompanied by a whole army of heavenly 
Spirits, and surrounded by power and majesty ? What 
wilt thou do, Christian soul, in that terrible day, if 
thou hast not by penitence made reparation for the 
sins of thy life? How wilt thou escape the just 
wrath of the Sovereign Judge? Oh, return to the 
Lord from this day, and live henceforth in such a 
manner, that thou mayest have nothing to fear from 
the avenging thunderbolts of God, Whose might and 
WTiose justice know no limits. 

Colloquy. — Lord Jesus, I believe Thou art the Al- 
mighty God ; I believe that by one word alone Thou 
drewest out of chaos Heaven, earth, angels, and men, 
and that one act of Thy will alone will be sufficient 
to make them return thither. I dread Thy terrible 
omnipotence, and I will no more, by again offending 
Thee, risk Thy strokes of wrath. I have, alas, too 
greatly sinned against Thee all my life. Likewise, 
God, I readily submit to all the scourges which it may 
please Thee to lay on me, for my past iniquities: 
vouchsafe only to spare my weakness. If Thou punish 
me in this world, I know Thou dealest with me as a 
loving Father, and that Thou wouldst thereby compel 
me to return within myself ; Thou wouldst inspire me 
with a salutary terror of the eternal punishments of 
hell, which may not only prevent me from yielding 
myself up to sin, but may also lead me to repentance 
of all the sins which have multiplied over my head. 



132 THE NOURISHMENT 

Assist me, my God, to enter into Thy loving deal- 
ings towards me, and teach me to make good use of 
the sicknesses, afflictions, and other trials which it 
may please Thee to send me. Since all the evils of 
life come to me from Thy Hand, for the greater good 
of my soul, I accept them with gratitude, in reparation 
for the offences committed against Thy glory. Strike 
me, O Lord ; punish me as much as Thou wilt ; but 
at the same time give me the strength and resignation 
which are necessary for me. I thank Thee for per- 
mitting me in this life to receive the punishment of 
my sins, being full of hope that Thou wilt show me 
mercy in the next. Jesus, Thou beholdest me 
humbled before Thee, covered with confusion because 
of my ingratitude towards Thee ; have pity, have pity 
on me! In the name of Thy most bitter Passion, 
forgive me my sins, and grant me grace worthily and 
sincerely to repent, even to my last breath. Amen. 

Second Subject. 

The soldiers could never have succeeded in seizing 
and binding the Saviour had He not willed it. It 
was, in fact, very easy for Him to escape while they 
were stretched on the ground. He might have sum- 
moned to His aid numberless legions of angels ; but 
He did it not. His desire was to die for the salva- 
tion of man ; therefore He permitted the attendants of 
Judas to rise from the ground to capture His sacred 
Person — to load Him with chains. But in all this He 
forgot not His own children, and speaking to the 
soldiers with the authority of a master, He forbade 



OP THE CHRISTIAN SOUL. 133 

them to do any harm to His Apostles, or to interfere 
with their freedom. 

L Jesus could have used His omnipotence to es- 
cape from His enemies, and burst the fetters wherewith 
they had bound Him ; but He chose rather to give 
Himself up to their blind fury, because He would 
show us how much He loved us, and prove to us that 
it was with His own free will He accepted the out- 
rages of His Passion, and the cruel death which was 
to conclude it. Thank Him for this infinite mercy ; 
and be assured that at the moment when He was thus 
giving Himself up to the torment of the Cross, not 
only He thought of all mankind in general, but also of 
thee in a very special manner, as much as if thou 
hadst been alone on earth, and that it was for thee in- 
dividually that He consented to shed His Blood, that 
thou mightest be delivered from the pains of Hell. 
Tes, it was for thee He willed to suffer, that thou 
mightest one day enjoy the glory of Heaven. It was 
for thee He willed to die in time, that thou mightest 
receive life in eternity. Adore the ineffable love of a 
GrOD merciful and full of love to thee. 

2. "What hast thou hitherto done to thank Jesus 
for so much love ? Thou shouldst have proved thy 
gratitude to Him every instant ; thou oughtest to 
have poured forth praises at His feet ; but thou hast 
only offended Him ! Thou oughtest to have dedicated 
to His service all the emotions of thy heart, and all 
the moments of thy life ; but thou hast done the con- 
trary ! Mourn, then, for thine ingratitude and cold- 
ness, and think seriously of making amends before 
death come to surprise thee. 



134 THE NOURISHMENT 

3. Learn, moreover, to know all that the heart of 
our Divine Redeemer contains of truly paternal soli- 
citude for us. In the midst of all His sorrows, in the 
presence of a band of armed soldiers about to seize 
Him, He forgot Himself, He thought alone of others. 
He suffered His enemies to dare all against Himself, 
but used His Divine authority to prohibit their raising 
a hand against His own beloved ones. Oh, happy is 
it to serve a Master "Who takes such care of those 
belonging to Him ! what can we fear beneath the 
wings of such a Protector ! Give thyself up, then, 
for ever to Jesus, and be well assured that no cala- 
mity can befal thee, unless He have permitted it for 
His glory, and for the greater good of thy soul. Happy 
he who loves Him, and who can say to Him in all 
truthfulness, "Thou art my Lord and my God!" 
Seeing that Jesus thought of those dear to Him at a 
moment when any other person would no doubt have 
thought only of himself, seeing that He watched over 
them that nothing grievous might befal them, doth not 
thy heart open with confidence to so good a Master ? 
would it be still possible to distrust His love for thee ? 
couldst thou still fear His forsaking thee in the midst 
of danger, and abandoning thee to the fury of thine 
enemies ? Oh, no, doubtless ; be, then, always trustful. 
"Whatever circumstances of soul or body He place 
thee in, remain in peace. Confide to Him above all 
the care of thy eternal salvation ; and if at times the 
devil suggest to thee to distrust His mercy, remember 
the love He has shown thee, in giving Himself up to 
the power of His enemies to save thee ; and never 
suffer this mistrust to enter thy soul, because it would 



OP THE CHRISTIAN SOTJL. 135 

exceedingly wrong thy Divine Lord, and be detri- 
mental to thy salvation. Confidence for ever in the 
mercy of Jesus : such should be thy motto. 

Colloquy. — Most gracious Saviour, I thank Thee 
for that infinite goodness which led Thee to give up 
Thyself into the hands of Thine enemies, to snatch me 
from the bondage of Satan. I will henceforth show 
Thee gratitude, in becoming the slave of Thy holy will 
in all things. O gracious Jesus, what did it not cost 
Thee to satisfy Divine justice for my sins ! I deserved 
to be given into the hands of the devil, as a punish- 
ment for the many serious sins of which I have been 
guilty towards Thee ; and if at this moment I am not 
burning in hell, I owe it to Thee, and to the tender 
compassion which gave Thee up to the power of Thy 
tormentors. Thou gavest up Thyself without mur- 
muring to their rage and cruelty, in order that I might 
obtain the forgiveness of my sins, and recover Thy 
grace. Be Thy infinite mercy for ever praised ! As a 
thank-offering, I will henceforth strive with all my 
power to love Thee as Thou meritest to be loved. Tes, 

my God, I love Thee more than myself. I love 
Thee more than all earthly possessions, more than all 
creatures. I dedicate myself unreservedly to Thy ser- 
vice and to Thy good pleasure ; and I will seek to 
fulfil perfectly Thy holy will in all and for all, knowing 
myself to be Thy slave, saved and purchased by Thee. 

1 accept from Thy fatherly hand all the external and 
internal sorrows which it may please Thee to send me ; 
and whatever calamity may happen to me, I will have 
an unlimited trust in Thy mercy to my last breath. 
O Jesus, where can I be so safe as in the shelter of 



136 THE NOURISHMENT 

Thy protection ? What can the devil do against me 
if Thou lovest me and if I love Thee ? I love Thee, 
therefore, with all the strength of my soul, and will 
always love Thee in time and in eternity, in order that 
Thou mayest always be my support, my protector, and 
my treasure. Amen. 

Thied Subject. 

"When Jesus had given to His enemies power to 
take possession of His Person, these, like hungry 
wolves, threw themselves upon Him with fury, and 
while arranging the cords wherewith they would bind 
Him, they loaded Him with blows and insults. Then 
S. Peter, seeing what was going on, and unable to 
restrain his indignation, drew a sword, and struck one 
of the servants of the high priest, named Malchus, and 
cut off his right ear. Jesus repressed by a word the 
too ardent zeal of His Apostle ; and after healing the 
servant by a miracle, He calmly said to Peter, " Put 
up thy sword into its sheath, for whoso useth the 
sword, shall perish by the sword : the cup which My 
Pather hath given Me, shall I not drink it P" 

1. Who could fathom the depth of the love of the 
heart of Jesus Christ ? Not only He suffered not 
the least insult to be offered to those who were ill- 
treating Him, but He pushed His magnanimity even 
to the doing them good, working a miracle to restore 
health to one amongst them, even at the moment when 
they were striving to take away His life. It is thus 
He has dealt thousands of times towards thee; for when 
thou wast His enemy, when thou gavest thyself up to 
sin, and to all the caprices of thy corrupt heart, and 



OF THE CHBISTIA3- SOUL. 137 

that thou thoughtest only of offending Him, He not 
only was preserving thy life, though He might so easily 
have struck thee with death, but likewise He loaded 
thee with graces and precious mercies ; He spoke 
to thy heart, He recalled thee gently into the path of 
righteousness, He generously offered thee forgiveness. 

2. Be astonished and filled with admiration at con- 
templating the infinite mercy of Jesus Chbist, and 
thy own deep ingratitude. Mourn for the hardness 
of heart wherewith thou hast so often rejected the 
grace of conversion which He offered thee, and humbly 
ask forgiveness for the same. Beseech the Savioue, 
to render to thee, as to the high priest's servant, good 
for evil, and to heal the maimed ear of thy soul, that 
it may better receive His heavenly inspirations, and 
more faithfully obey His word. 

Colloquy. — Since Thou hast commanded me, my 
Saviour, to do good to those who do me evil, and 
that Thou hast facilitated to me the means of doing so 
by Thine own sacred example, and especially by over- 
whelming me with benefits, while I loaded Thee with 
outrages by my sins, I will obey that which Thou 
commandest me. Tes, my God, I will obey Thee ! 
Tet suffer me humbly to confess to Thee, I often find 
this obedience very difficult, and I cannot of myself 
practise it. Vouchsafe, then, to give me so much 
strength and courage, as to love my enemies for love 
of Thee, and to render them good for evil. I know 
how much Thou lovest charity towards our neighbour ; 
I know that nothing so pleases Thy heart as to see it 
exercised ; I know that one day Thou wilt gloriously 
recompense it in heaven : then, gracious Jesus, 



138 THE ^OTTBISHMENT 

because I love Thee, and that I will do that which is 
pleasing to Thee, I beseech Thee to shed Thy most 
precious gifts on those who have offended me in any 
manner. Sanctify their souls, give health to their 
bodies, bless their undertakings, and grant them all 
the graces they may need. I will myself for the future, 
render to them, as much as I can, all the services 
which they have a right to expect from me ; and I will 
abstain from hurting them in anything, above all by 
my words. I forgive them all the evil they have done 
me, or desired to do me ; and will only revenge myself 
by loving them and praying for them. gracious 
God, load them with Thy blessings, and at the same 
time forgive me my sins, as I forgive them ! Amen. 

3fte£nlutum$. 

First Subject. 

1. Every time it befalls thee to experience some 
grief, or humiliation, or sickness, remember that it is 
the Lokd's paternal hand which strikes thee, in order 
to render thee better. Hadst thou never anything to 
suffer, thou wouldst soon forget God and thy duties ; 
but the trials which befall thee compel thee to. return 
into thyself, and to acknowledge that in all things thou 
art dependant on G-od : they bring thee back unknown 
to thyself beneath the yoke of His holy law, and thus 
render thee a service for which thou wilt be thankful 
through all eternity. Receive them, then, always with 
resignation and even with joy, and look upon them 
rather as favours granted thee by Heaven, than as 
punishments which He inflicts upon thee. 



OF THE CHRISTIAN SOTTL. 139 

2. It is of faith that after thy death thou wilt have 
to stand before the tribunal of that same JEsrs, whose 
presence alone sufficed to terrify and overthrow a whole 
band of armed soldiers. "What will be thy terror, if 
when appearing for the first time before Him, and 
casting thine eyes upon His countenance, thou per- 
ceivest that thou art in the presence not of a tender 
and merciful Father, but of an angry Judge ? And 
yet, nevertheless, it is the sorrow which would infalli- 
bly befal thee, if thou refusedst to make reparation by 
thy penitence for the irregularities of thy past life. 
"What does thy conscience say to thee ? Art thou at 
present in a state to appear before thy God with con- 
fidence ? Is thy account ready ? Hast thou con- 
fessed all thy sins? Hast thou laboured to efface 
them by penitence ? Say, 

3. I hear thee answer, To-morrow I will convert 
myself; to-morrow I will confess : to-morrow I will 
come out of my coldness, and will serve God with 
fresh ardour. And I warn thee that thou art highly 
imprudent to put off till to-morrow what thou canst do 
to-day. Knowest thou for certain that death will not 
have suddenly struck thee before to-morrow ? Knowest 
thou even if thou hast yet one hour to live ? Oh, be 
wiser ; return quickly to thy God, risk not thy eter- 
nity by thy slowness. Since the Lord has had pa- 
tience to wait for thee hitherto, go and cast thyself 
into His arms, regain by thy fervour the time thou 
hast lost, begin to lead a holy life worthy of a Chris- 
tian, and thus thou wilt prepare for thyself a favoura- 
ble judgment, and a crown of glory in Heaven. 



140 



THE NOURISHMENT 



Second Subject. 



1. A very efficacious means whereby to advance in 
the practice of Christian holiness, and in the love 
of our Lord, is to have in our heart an unlimited con- 
fidence in the goodness and mercy of our Divine Lord. 
"Who merits such confidence more than Jesus ? He 
is our Friend, our Fellow-traveller, our Food, our 
Saviour, our Father. In the midst of the storms of 
this miserable life, He makes Himself our Pilot ; in 
temptations, He becomes our Protector and Defence ; 
in the fire of persecution, He is our Fortress and 
Shelter ; when we are forsaken by all men, He abides 
with us, He wipes away our tears, He comforts us, He 
is in the stead of all else to us. 

2. O thou who lovest Jesus, have confidence in 
Him under all circumstances. Art thou tempted? 
trust in Him. Art thou sick ? trust in Him. Art 
thou troubled and disquieted by reason of thy past 
sins ? trust still. Thinkest thou that GrOD has for- 
saken, forgotten, rejected thee, because of thy present 
miseries ? nevertheless trust Him. Thy trust in Je- 
sus will not be in vain. It will win thee His heart, 
draw on thee His choicest gifts, load thee with joy in 
this life, and cause thee to enter into Heaven after thy 
death. 

3. Jesus never forsakes a soul which has placed its 
trust in Him. He takes especial care of it, watches 
continually over it, carries it in weakness, answers its 
prayers, anticipates all its desires, softens all its sor- 
rows. Grive up thyself, then, to this trust, and what- 
ever may befall thee, have recourse to it. 



OE THE CHRISTIAN SOUL. 141 

Third Subject. 

1. Never cherish in thy heart the least bitterness 
towards any who have offended thee ; and forgive 
them, as thou wouldst have Goi> forgive thee. 

2. If thou feelest any repugnance to forgive those 
who have rendered thee evil for the good thou hast 
done them, remember that thou art a sinner, and 
needest the mercy of God ; and that thou wilt be 
treated as thou shalt have treated others. 

3. Lastly, forget not that in hating thy brother it is 
Jesus Christ Himself "Whom thou hatest; and that 
in forgiving thine enemy, it is Jesus Who stands in 
his place to thee. Has not that Divine Master said : 
" Inasmuch as ye have done it unto one of the least of 
these My brethren, ye have done it unto Me?" 
"What a powerful motive is here to persuade thee to 
be ever good, generous, compassionate towards those 
who have caused thee any sorrow ! 



MEDITATION XII. 

JESUS- IS 1CADE PRISONS. 

Flrst Subject. 

Jesus addressed the soldiers who, while ill-treatino' 
Him, were preparing to bind Him, these words full of 
dignity : " Are ye come out as against a thief, with 
swords and staves for to take Me ? I sat daily with 
you teaching in the temple, and ye laid no hold on Me. 
But this is your hour and the power of darkness.'' 



142 THE NOURISHMENT 

1. Be never weary of admiring the infinite gentle- 
ness of our Divine Sayioub, in the midst of the out- 
rages wherewith He was overwhelmed. He beheld 
Himself surrounded by a great multitude of vile and 
contemptible men bent upon His destruction; and 
instead of complaining, being irritated, or revenging 
Himself on account of their insolence, He speaks with 
a wonderful calmness and equanimity of spirit. Tet 
it was not the power of revenging Himself which He 
lacked, since a single word of His had sufficed to 
freeze those same men with terror, and to throw them 
to the ground half dead. Had He willed, He could 
have crushed them all under His Feet ; but it was 
more Godlike to leave us an excellent example of pa- 
tience and moderation, under a circumstance most 
trying to both. 

2. Learn from this conduct of the Saviour to show 
thyself meek and amenable ; and at no time, because 
things go contrary to thy wishes, to yield to fits of 
anger, violence, and ill-humour, which are offensive to 
GrOD, which scandalise our neighbour, and cast dis- 
quietude and disorder into thy soul. There is no great 
difficulty in showing oneself kind and affable when all 
goes well, nor is there any merit in so doing ; • but to 
preserve calmness and meekness in the midst of af- 
fronts, losses, and contradictions, is the mark of a true 
disciple of Jesus Christ. Art thou recognised by 
this mark ? Is it not rather true that thou art unable 
to endure anything ; and that the least contradiction, 
the slightest disappointment, is enough to throw thee 
into a state of impatience, or even a fit of passion ? Is 
it not true that under any shock or wound which thy 



OF THE CHRISTIAN SOUL. 143 

self-love may sustain, thou canst no longer be calm, 
or maintain thy soul in patience ? Is it not true that 
at such times those around thee, or who are depen- 
dent on thee, suffer much from thy ill-humour ? Oh, 
unworthy disciple of Jesus Christ, how long wilt 
thou refuse to walk in the steps of thy Master ? how 
long wilt thou refuse to imitate His example ? Hum- 
ble thyself before Him ; be confounded at the nu- 
merous faults which the unevenness of thy temper 
has caused thee to commit ; and ask of Him grace for 
the future to be more calm and tranquil, whether thy 
affairs go on according to thy will, or succeed less well 
than thou wouldst desire. Submit thyself henceforth 
without murmuring, for the love of God, to what thou 
canst not prevent ; abide in peace in the midst of re- 
verses, griefs, and contradictions ; and by these means 
thou wilt be less unhappy in this world, and thou wilt, 
through patience, lay up treasure in heaven. 

Colloquy. — Jesus, teacher of meekness and pa- 
tience, I blush when I think of the impatience and ill- 
humour to which I have so often yielded ! I repent 
with my whole heart of offences I have committed 
against Thee, and those which I might have occasioned 
to my neighbour. I desire, O good Jesus ! to correct 
myself, and do better for the future ; wherefore it is 
I beseech Thee to pour into my soul the spirit of mor- 
tification, in order that I may repress my gusts of 
anger, and preserve my heart calm and tranquil, when 
any too strong passion would trouble it. Grant to 
me a great tranquillity of soul, and an unalterable 
resignation in occasions of difficulty, and in the cala- 
mities which may fall upon me. Grant that I may 



144 THE tfOUEISHMENT 

never yield to ill-humour ; and that whatever befals 
me, I may ever remain united to Thee in meekness 
and peace of soul. Amen. 

Second Subject. 

"When the soldiers had taken possession of the per- 
son of Jesus Chbist, they bound Him with violence ; 
and as though they were dealing with a malefactor, 
loaded Him with chains, and insulting Him, prepared 
to drag Him out of the garden. 

1. Marvel yet again at the exceeding sweetness 
which Jesus showed while the soldiers were busied 
thus in binding Him. He lent Himself with perfect 
condescension to all the caprice of that insolent rab- 
ble; and like the lamb which is being led to the 
slaughter, He suffered Himself to be bound without 
uttering a single complaint or offering the least resist- 
ance. Like Samson of old, he could have easily broken 
the fetters wherewith they sought to bind Him ; a 
single act of His will could have burst them in a 
moment. But stronger fetters kept Him a prisoner: 
submission to His Father and love for us. Those 
were the chains which hindered His escaping from 
His enemies, which conducted Him through dreadful 
sufferings to death. 

2. Beholding Jesus thus bound as a thief for love 
of thee, and to expiate thy sins, wouldst thou still be 
ungrateful enough not to love a GrOD so full of tender- 
ness ; a GrOD Who would bind thee to Himself, not by 
chains of iron, but by the most sweet chains of His 
love ; not to put thee to death or deprive thee of free- 
dom, but to bestow on thee the true liberty of the 



OF THE CHRISTIAN SOTJL. 145 

children of God, and eternal life ? No, doubtless ; 
but thou wouldst render Him love for love. Then re- 
solve to dedicate thyself wholly to His service. He 
burns with desire to load thee with the chains of His 
love, and to attach thee closely to Himself. Already 
He has been a long while knocking at the door of thy 
heart, beseeching thee to open it to Him. Be not 
deaf to His voice, and reject Him not ; but give thy- 
self unreservedly to Him, who, to show thee His ten- 
derness, gave Himself up voluntarily to so many sor- 
rows and sufferings, and beseech Him to bind thee to 
Himself so firmly, that nothing in the world may ever 
separate thee from Him more. 

Colloquy. — Bind, Lord, my memory with the 
chains of Thy holy love, that it may never more forget 
the many graces and favours wherewith Thou loadest 
me each day ; bind my eyes, that they may never again 
turn to look upon any bad or dangerous object ; bind 
my tongue, that it may never more murmur against 
Thy providence, or yield to detraction, or pronounce 
a word of levity or idleness ; but grant that it may 
incessantly praise Thee, and exalt Thy holy Name ; 
bind my feet, that they may never more wander in the 
paths of iniquity, but be constantly directed in the 
way of Thy holy commandments. In short, bind me 
entirely, that I may never more do anything which 
may displease Thee. I offer myself, GrOD, and dedi- 
cate myself to Thee wholly. Bind with the strongest 
bands of Thy grace my will to the observance of Thy 
holy law. Unite my heart to Thine, and suffer me not 
to be at any time separated from Thee by committing 
a mortal sin. Confirm me in the practice of Christian 

L 



146 THE NOURISHMENT 

virtues. "Whatever it costs me, with Thy help I will 
die in Thy love. Amen. 

Thied Subject. 

Consider the infamous treatment which the soldiers 
and the populace inflicted on our Lord in all these 
things. Filled with hatred and fury, we may presume, 
they threw Him several times on the ground, and 
trampled upon Him ; and not satisfied with overwhelm- 
ing Him with blows and tearing out His hair and 
beard, they loaded Him with insults and ignominies 
of every kind, committing excesses worthy of hell. 

1. How great was the humility of our Divine Sa- 
yiotjr, in suffering Himself to be thus treated ! He 
whose throne is exalted above the seraphim, who with 
a single look can shake the earth in its foundations, is 
thrown down in the dust and shamefully ill-treated ! 
Be astonished at so deep a humility on the part of 
GrOD ! Not long ago we beheld Him on His knees 
before His Apostles, humbling Himself to wash their 
feet ; but herein His humiliation goes much further, 
since He is trampled under foot by His creatures, with 
less consideration than is shown to great criminals. 
Oh, how this great humility condemns our pride ! 

2. Resolve once more henceforth to labour to de- 
stroy that miserable pride of thine which governs thee ; 
and beholding thy God humbled, as it were, to no- 
thing, learn to humble thyself to thy superiors and 
thy equals, and even to thine inferiors. Purpose to 
perform from this day some act of humility, especially 
by accepting uncomplainingly the humiliations which 
may befall thee. "When God consented to be hum- 



OP THE CHRISTIAN SOUL. 147 

bled to the degree we have seen, would it not be 
strange if thou, who art a sinner and nothingness, 
shouldst refuse to walk in His steps ? What is a 
Christian, if he labours not to become humble like his 
Master ? And how wilt thou be humbled if thou ac- 
cept not the humiliations which God sends thee ? 

Colloquy. — My abased Sayiotje ! I marvel with 
admiration at the example of deep humility which 
Thou vouchsafest to set before me. I desire, my 
God, to walk in Thy steps; and since Thou wast 
treated in the most unworthy manner, I will learn of 
Thee to suffer contempt, wrongs, and ill-treatment, 
with resignation, and meekness, and even with joy. 
Glory, honour, and praise, justly belong to Thee ; all 
creatures owe Thee reverence and veneration, and yet 
Thou sufferest them to trample on Thee ! I, O God, 
deserve every kind of indignity for the sins which I 
have committed against Thee, and yet do I refuse to 
endure them ! Do they excite my murmurings and 
complainings ? Oh, let it be thus no more ! I will 
henceforth accept all the humiliations it may please 
Thee to send me ; yea, accept them in a spirit of peni- 
tence and satisfaction for my past sins. I will accept 
them as the chastisement which is so justly due to 
them. Let me be humbled, O my God, if it be Thy 
good pleasure; let me be despised and trampled under 
foot, I consent to all. Vouchsafe only to protect my 
weakness, and to give me strength to receive humili- 
ations with calmness, and even with gladness, for the 
love of Thee. Amen. 



143 THE NOURISHMENT 

devolutions. 

ON CONFORMITY TO THE WILL OF GOD. 

First Subject. 

1. Jesus suffered Himself to be laden with chains, 
to teach thee that thou oughtest to bind thy own will 
and unite it to the will of the Lord. Know that the 
perfection of the love of God consists, not in doing 
great things, but in perfectly submitting thy will to 
His. The only end and desire of all the saints in 
their works was the fulfilment of the divine will. The 
blessed Henry Susone says : " I had rather be an 
earthworm with the will of God, than a seraph with 
my own will." To will all that God wills, to do all 
that God wills, and to suffer all that God wills, is the 
secret of holiness. 

2. If God permits thee to suffer sickness, persecu- 
tions, injustice and poverty, submit thyself to His 
will. Since every day thou sayest to Him in thy 
prayers, " Thy will be done," let Him act according 
to the views of His wisdom. He is thy Father, and 
thou mayst be sure that nothing can befal thee that ~\ 
He permits not for thy greater good. 

3. Thou sayest thou desirest health, because it will 
be easier to serve God with fervour. "Well, seek to 
procure health by suitable remedies ; for that is lawful. 
But if those remedies are without effect, maintain thy- 
self .in peace, murmur not, but adore the will of the 
Lord. Art thou unjustly persecuted, treated as an 
enemy ? It is hard, I know ; but nevertheless submit 
to the will of God, who for good reasons, whereof 



OP THE CHEISTIAN SOUL. 149 

thou art ignorant, suffers it to befall thee. Do conti- 
nual temptations harass and deprive thee of all peace ? 
Ask, if thou wilt, to be delivered from them ; but 
nevertheless submit still to whatever the Loed shall 
see fit to do. 

Seco>td Subject. 

1. Thou bemoanest, it may be, thy state of poverty, 
and wouldst rather be rich ! but what thou desirest is 
not always the best for thee. Be contented with what 
God wills thee to have and to be. Eiches are accom- 
panied with dangers, sorrows, and often with great 
sins. Since God has made thee poor, be contented 
to be poor ; accept with courage the privations of thy 
position, and thy resignation will lay up for thee im- 
perishable treasures in heaven. 

2. To be always, and in everything submissive to 
the will of Heaven, is a proof of having already at- 
tained a certain degree of holiness. Nothing so 
closely unites man to God as perfect submission to 
His holy will. 

3. Be then, henceforth, wholly resigned to that ever 
wise and ever paternal Divine will. In all circum- 
stances, even' the most afilictive, repeat incessantly, 
from the depth of thy heart, " Loed, may Thy holy 
jSTarne be praised, and Thy will be done!" and thou 
wilt be the friend of God ! thou wilt greatly advance 
in goodness, and wilt make sure thy eternal salvation. 

Third Subject. 

1. He who conforms himself in everything to the 
will of God, is truly happy on earth ; willing all that 



150 THE NOTJEISHMENT 

God wills, lie is ever satisfied. Is lie abased ? lie is 
willing to be so. Is lie poor? lie is willing. If there 
come cold, or heat, rain or wind, he exclaims : I desire 
this cold, or this heat, for it is the will of God. "When 
he suffers a bereavement, a persecution, or a sickness : 
when death draws near, he says : I am willing to be 
afflicted, persecuted, diseased ! I am ready to die, — 
because it is the will of God. It is not that he is 
insensible to what afflicts him and causes him to suf- 
fer ; but grace comes to help him ; it enlightens and 
strengthens him, so that he is maintained in deep peace, 
let happen what may. 

2. I hear thee tell me, that thou wouldst willingly 
consent to receive with calmness all the crosses which 
come to thee direct from God — the most grievous be- 
reavements, sufferings, and sicknesses — but that thou 
canst not endure the ill-treatment and the wrongs 
which come to thee from creatures. But knowest 
thou not that all here below comes from God, — 
prosperity and adversity, life and death ? When any 
one wrongs thee in thy possessions or reputation, God 
certainly does not will the sin of him who wrongs 
thee, but He wills the loss of property or the humilia- 
tion which afflicts thee by that means, and it is He 
Who sends it to thee. Eemember that the richest 
jewels which adorn the crowns of saints are made up 
of the tribulations they received from the hands of 
men, which they accepted as coming from the hand of 
God. Therefore, when men rob thee of property or 
reputation, treat thee with insult and injustice, and 
cause thee to suffer in any way whatever, look upon 
them as instruments of the will of God concerning 



OP THE CHEISTIAN SOUL. 151 

thee ; and say with holy Job, " The Loed wills it ; 
I am willing : blessed be the Name of the Loud." 

3. Lastly, as thou canst do nothing without the 
help of Divine grace, do thou frequently beseech the 
Loed to grant thee a full and entire conformity to 
His adorable will. If thou art resigned to the good 
will of G-OD to the end of thy life, thou wilt have a 
holy death, and wilt leave to others a blessed cer- 
tainty of thy salvation. Ask, then, for this conformity 
and resignation ; that it may render thee the imitator 
and friend of Jesus, thy Divine Master, and open to 
thee the gate of Heaven. 



MEDITATION XIII. 

THE APOSTLES TAKE PLIGHT AND FOESAKE JESUS. 

Fiest Subject. 

When the Apostles saw their Master bound like a 
malefactor, and led away with violence by the soldiers, 
instead of going with Him and comforting Him on 
the way, they shamefully fled, forsook Him in the 
midst of all His sorrows ; and for fear of drawing on 
themselves some disaster, from having been found 
with Him in the garden, they precipitately quitted 
His side, just as though He had been an unknown 
stranger to them. 

1. Be astonished at the ingratitude of those disciples 
towards the Master from whom they had received so 
many benefits ; and see how great is their cowardice. 
They all said, when in the supper-room, that they 



152 THE NOURISHMENT 

would perish rather than leave Him ; and yet behold 
them basely forsaking Him, when they see Him in 
the power of His enemies, and when they might per- 
haps have something to suffer for the love of Him 
Who, during the three years they dwelt in His 
society, ever showed Himself their most tender friend, 
admitted them to the knowledge of His divinity, and 
promised them an eternity of glory if they would per- 
severe to the end in His service. 

What a striking example of human frailty ! Who 
will dare to trust in his own resolution and strength 
when he sees the pillars of the Church shaken by the 
least gust of temptation ? The Apostles neglected to 
have recourse to prayer, and they yielded to sleep in- 
stead of secretly communing with Gtod ; therefore, in 
the moment of peril they fled, and in the hour of 
temptation fell ! Who will dare to account himself 
stronger than they, if he neglects, like them, to pray ? 
O God, how weak is man when left to himself, and 
when not sustained by the strength of Thy arm ! 
Have pity on us, therefore, Lord, and save us from 
our weakness. 

2. Thou condemnest in thy heart the cowardice of 
the Apostles ; but hast thou not thyself often imitated 
their conduct ? How many graces and mercies hast 
thou not received from the Lord, from the first hour 
of thy existence? What continual blessings! the 
blessings of creation, redemption, and preservation ; 
the special blessings of health, talents, fortune, Chris- 
tian education, good inspirations, and a thousand 
others thou knowest not of: all this GrOD has done 
for thee. What hast thou done for Him? Thou 



OF THE CHRISTIAN SOTJL. 153 

hast repaid Him with monstrous ingratitude, with 
reiterated wrongs. He stretched forth His arms to 
thee, He called thee to His service, and thou didst 
turn away thine eyes ; or else, after often promising 
Him to be grateful and faithful, thou didst basely 
abandon Him every time thou hadst something to 
suffer for His love. Often, after some holy reading, 
after a touching sermon, after a Communion, thou 
hast made Him a thousand great protestations of at- 
tachment, and in the moment of temptation hast be- 
trayed Him. Thou hast a thousand times said to 
Him, with assurance, that thou wouldst vigorously 
wage war with the enemy of thy soul ; but when in 
the presence of that enemy, hast thrown down thine 
arms, and hast yielded thyself up to him without even 
seeking to defend thyself. Oh, be confounded, and 
blush with shame, base and unfaithful soldier ! Dur- 
ing ten, fifteen, twenty years thou hast not had the 
resolution to take a single step forward in the path 
of penitence and tribulation, in following Jesus 
Christ, thy head and thy pattern ; and yet thou 
dost not the less aspire to the honour of sitting one 
day with Him upon a throne of glory, in the heavenly 
country ! Thy pretensions are assuredly very bold, 
and thy hopes ill-grounded ; for how canst thou think 
that he who refuses to suffer with Jesus Christ on 
earth, should have a right to hope to share with Him 
the joys of heaven ? Can a soldier be crowned if he 
has not fought lawfully ? 

3. Purpose, then, to be more resolute for the future 
in embracing the holy rigour of penitence, and to ac- 
company our Divine Master to Calvary, and even to 



154 the nourishment 

death; in bearing for love to Hhn the sufferings, 
troubles, and tribulations which it may please Him to 
send thee. There is but one road to Heaven, the 
path of the cross and of sufferings. Jesus walked in 
it before thee, follow Him ; and be assured that if 
thou sharest not His sorrows, thou wilt never share 
His glory. 

4. Finally, make to the Lord the humble confes- 
sion of thy weakness, acknowledge to Him all thy 
frailty, and beseech Him to clothe thee with strength 
and energy to fight against thy enemies, and always 
to conquer them. 

Colloquy. — my JEsrs, who is more liberal than 
Thou when it is to do me good ? No man in the 
world would be able to count the blessings wherewith 
Thou hast never ceased to load me hitherto, so num- 
berless are they. I am filled with the gifts of Thy 
liberality, and I acknowledge that I have never re- 
sponded to Thy goodness save by ingratitude. Scarcely, 
if ever, have I chosen to endure any restraint or incon- 
venience for love of Thee. I aspire to enjoy in Heaven 
the fruits of Thy holy Passion, and yet I do not con- 
sent to endure here a slight portion of the sufferings 
which Thou didst .bear to merit for me eternal glory. 
I aspire to arrive at the sojourn of Thy blessedness, 
and I refuse to walk in the narrow way which Thou 
didst chalk out for me. Oh, I acknowledge that my 
pretensions, with such conduct, are bold and insen- 
sate. Grant me grace therefore always to accompany 
Thee in the paths of penitence and mortification ; 
root out of my heart that cowardice and too great love 
of ease which prevent me from loving to suffer. And 



OF THE CHBISTUlN" SOUL. 155 

as Thou niakest my patience and resignation to glorify 
Thee, I will henceforth bear all to please Thee. Let 
Thy will be done in me in all things, blessed Jesus, 
and I shall be satisfied. All my ambition is to cleave 
unto Thee through time and in eternity, because 
Thou art my Father, my Brother, my most tender 
Friend. Forgive me my past ingratitude, forget it ; 
and as Thou knowest how weak I am, give me strength 
never more to be guilty thereof. I am Thine, most 
gracious Jesus, for ever. Amen. 

Second Subject. 

Great was the grief which Jesus felt in the depth 
of His soul, when He beheld His own friends forsaking 
Him. We may believe that He was much more pain- 
fully affected by this cowardice of His Apostles, than 
by the blow r s and insults He received from His tor- 
mentors ; for it is a certain fact, that a wrong done by 
an ungrateful friend causes far more grief than the 
most unworthy treatment from an avowed enemy. 

1. Know that thou by thy sins daily renewest that 
deep sorrow which the Apostles caused Jesus to feel 
by deserting Him. When G-on is offended by those 
who know Him not, or who have received from Him 
fewer benefits than the wrongs done against Him, it 
may in some degree be borne with ; but when these 
offences are committed by those whom He has laden 
with His mercies, He is greatly moved to sorrow, and 
complains of it by the mouth of the prophet. And 
how many precious gifts hast thou not received from 
His paternal hand ? Has He not always treated thee 
as His beloved child ? And hast thou not thousands 



156 THE NOURISHMENT 

of times rejected Him ? He had revealed to thee all 
the beauty of holiness, and thou hast not the less run 
after the deformity of vice. He had caused thee to 
taste the sweetness of the yoke of Jesus Christ, He 
had made thee to realize all the happiness which con- 
sists in belonging to Him, and yet thou hast gone away 
from Him, thou hast shamefully forsaken Him, in 
order to pursue vanity, or even to give thyself up 
to thy passions. Oh, if thou knewest how deeply God 
is affected by such ingratitude on thy part ; if thou 
knewest all the sorrow He feels in seeing that with 
the opportunity of serving Him, with the facility of 
loving Him, with a thousand motives for unceasingly 
praising Him, and with infinite obligation to allure 
Him into thy heart and eagerly retain Him there, that 
thou nevertheless forsakest and deniest Him on the 
first occasion, — if thou knewest it, thine eyes would 
become two inexhaustible fountains of tears. 

2. Delay then no longer to yield to the tender invi- 
tation of thy God : return to Him, cast thyself at His 
feet, and humbly ask forgiveness of Jesus Christ for 
having so ill responded to His goodness. Purpose 
never more to be estranged from Him, but to love 
Him, to follow Him, to accompany Him always in joy 
and in grief, in order one day to share with Him 
in Heaven the glory and happiness which are His. 

Colloquy. — I ask Thy forgiveness, my God, for 
all my past ingratitude, and for the grief I have caused 
Thee by committing so many horrible sins. Thy bene- 
fits, and the knowledge Thou hadst given me of Thy 
infinite graciousness, ought to have compelled me to 
abstain from everything displeasing to Thee ; unhap- 



OF THE CHRISTIAN SOTJL. 157 

pily, it was not thus I acted. I knew all the great- 
ness of the evil which I committed in offending Thee, 
and withal I yielded to the irregularity of my passions. 
Thou hadst righteous cause, good Jesus, to com- 
plain of me, and to account it strange, that after 
receiving from Thee a thousand precious tokens of 
mercy, I should have shamefully despised Thee, for- 
saken Thee, and even loaded Thee with wrongs. Oh, 
I repent with my whole heart, my God, of so un- 
worthy a conduct, and I beseech Thee to grant me 
forgiveness and mercy. I detest all my iniquities, be- 
cause they have offended a God infinitely good, a God 
Whose bounty towards me has never known limits. 
I return to Thee entirely, and purpose never more to 
detach myself from Thy love. I love Thee, my 
God, my Sovereign Benefactor ; and for love of Thee 
I will accompany Thee to Calvary, carry my cross 
after Thee, suffer with Thee on earth, in order one day 
to attain to the happiness of loving Thee and of be- 
holding Thee throughout eternity in Heaven. Amen. 

Thied Subject. 

Consider the rare example of patience which our 
Loed gives thee on this occasion. "Weighed down 
though He was by the grief of seeing Himself for- 
saken by His dearest friends, He complained not 
of their conduct, He uttered no revengeful word, 
pronounced no threat against them. He was silent, 
and satisfied with groaning within Himself for their 
unfaithfulness. 

1. Understand how little thou resemblest thy Di- 
vine Master, thou who art so easily hurt when thy ser- 



158 THE NOURISHMENT 

vants, or children, or friends, or those to whom thou 
hast done some good, respond not to it as they should, 
and treat thee not with all the consideration and grati- 
tude thou claimest as thy due. See how thou blamest 
at every turn, reprimandest them harshly, tauntest 
them even with thine own kindnesses, forgetting that 
to reproach a person with a kindness done to him 
changes the kindness into a wrong. Be humbled at 
having as yet learned nothing in the school of Jesus 
Christ, and of having as yet been a Christian only in 
name. Resolve to be henceforth gentle, affable, and 
full of kindness towards all thy fellow -creatures, who- 
ever they may be. Be careful to show thyself always 
very kind and patient towards those who are ungrate- 
ful to thee, or who ill acknowledge thy benefits ; for 
it is as to GrOD that thy services to them should be 
rendered, and not with a view to their affection and 
gratitude. To love another for the love of G-od, to 
render him every possible service, and to look for re- 
ward from GrOD alone, is the way a Christian should 
act who desires to walk in the steps of His Divine 
Master, and to obtain Heaven. 

2. Learn from the conduct of the Apostles on this 
occasion how little reliance is to be placed on the 
attachment of men, and on their warmest protesta- 
tions. In prosperity they seem all devoted to our ser- 
vice ; but in the day of adversity they generally fail 
us. What vanity, then, is it to trust in their friend- 
ship ! what folly to be the slave of their favour ! what 
weakness to be disquieted by their coldness, or to 
complain of their unfaithfulness ! Men are change- 
able as a leaf; their feelings vary from one hour to 



OP THE CHEISTIAIS" SOUL. 159 

another; God alone is ever the same. Therefore it is 
great wisdom and happiness to put one's whole confi- 
dence in Him, because He never forsakes those who 
belong to Him. Begin, then, from to-day to detach 
thyself from creatures, to give thy whole love to the 
Creator. He, at least, will come to thy help every day 
of thy life ; at the hour of thy death, when all thy 
friends must needs fail thee, He will help thee, and 
will be thy consolation in Heaven through all eternity. 
Colloquy. — O Jesus, every time that in future I 
may do any good to my neighbour, my intention is to 
act solely for love of Thee, and to obtain the glorious 
reward Thou dost promise to those who love their fel- 
low-creatures, and do them good. It is in Thee alone, 

my God, that I place my hope ; and it matters little 
to me now whether men repay my benefits with grati- 
tude or ingratitude. I confess I have been very wrong 
throughout the past, in being irritated, in complain- 
ing, because I saw myself ill- requited by those I had 
obliged ; and in giving vent to words of contempt or 
vengeance towards them. I blush for not having yet 
learnt of Thee, Jesus, to be kind and charitable to- 
wards the ungrateful. It is what I will be in future, 
in order to imitate Thy example, and to resemble 
Thee, Who notwithstanding all our ingratitude, hast 
granted us infinite mercies, even to the giving Thy life 
for our salvation. Now Thou art in Heaven, in the 
enjoyment of the recompense of Thy glorious charity. 

1 hope one day to be there likewise, if I faithfully 
serve my neighbour for the love of Thee, and not on 
account of the human affection I bear to him, or any 
such motive. O my God, deign to reward me for the 



160 THE NOURISHMENT 

little good I strive to do to him, by granting me Thy 
help during my life, by assisting me at the hour of my 
death, and by crowning me eternally in Heaven. It 
is there I look for the fulfilment of Thy goodness and 
Thy never-failing promises. Amen. 

devolutions, 

TO BE FAITHFUL TO GOD EVEN IN ADVERSITY. 

Fiest Subject. 

1. There are a great number of Christians who are 
faithful to the Lord as long as they find sweetness 
and consolation in His service ; but if some adversity 
happen to them, if they are tried by temptations of 
the devil, or by man's contempt, they are disquieted ; 
and instead of cleaving more than ever to G-od, they 
throw down their arms and quit His service. 

2. Perhaps these cowardly Christians imagined that, 
in giving themselves up to the Lord, they would have 
nothing more to suffer, and that their whole life would 
be spent in repose and happiness. It was a great 
error. The life of a Christian on earth is a continual 
warfare ; and whoever will live faithful to his GrOD, 
must expect tribulations of every kind. This earth 
is to us a battle-field, where each one is obliged to 
fight against his enemies, and to overcome them, if he 
will save his soul : we are not, then, here in a place of 
repose or security, but in a place of labour and fear ; 
and it is necessary we have our weapons always in our 
hand, until we have gained the victory. 

3. Show thyself, then, ever faithful to GrOD in ad- 



OF THE CHRISTIAN SOUL. 161 

versity as in prosperity ; let thy greatest joy be to 
suffer here for love of Him. Thy sufferings will end 
with time, but thy reward will be eternal in the hea- 
venly country. There will be ended persecutions, 
temptations, infirmities, weariness, and all the miseries 
of this life. 

Second Subject. 

1. When thy soul tastes the consolations which God 
at times sends to those who serve Him, it seems to 
thee that thou art able to undertake every thing for 
His glory. Thou comprehendest then how much He 
deserves to be loved ; and thou wouldst willingly say 
with 8. Thomas, "Let us go and die with Jesus." 
Wherefore is it, then, when thou dost experience only 
dryness and barrenness, that thou becomest dejected, 
and forsakest the service of God, or at least that thou 
only servest Him coldly ? Oh, it is that thou lovest 
God for thyself alone, and because of the pleasure 
there is in loving Him, whereas thou oughtest to be 
attached to Him because of His infinite perfections. 

2. Because it pleases the Loud to try thy courage 
and prove thy virtues by depriving thee of all con- 
solation, is He the less thy God, thy Lord ? Does 
He the less deserve all the emotions of thy heart ? 
Is He the less beautiful because He veils His face 
from thee? Is He less kind because He disguises 
the kindnesses He showers on thee ? Has He there- 
fore lost His adorable perfections? No, doubtless. 
Wherefore, then, dream est thou of forsaking Him ? 
Wherefore wouldst thou cease to be faithful to Him ? 

3. Cowardly soul, return then lovingly to thy God ! 

M 



162 THE NOURISHMENT 

Love Him for Himself; love Him in spite of thy dis- 
gust, thy weariness, and thy inward trials. Love Him 
because He loves thee ; and show thyself ever so eager 
to serve and please Him, that nothing on earth may 
shake in the least degree thy faithfulness towards Him. 

Thibd Subject. 

1. Because thou art frequently and strongly tempted, 
shouldst thou lose courage, and think that all is lost ? 
Nay, rather be firm. If, yielding to temptation, thou 
forsakest God, thou wilt eternally regret it ; if thou 
resist, thou wilt experience unspeakable gladness. I 
know well there is hardship in fighting, but what hap- 
piness is there not in conquering ? Courage, there- 
fore ! Be ever faithful to the Lord, and thy tempta- 
tions, far from hurting thee, will give exercise to thy 
virtue ; they will make known thy love, will bring thee 
to paradise, and will enrich thee with the infinite 
treasury of grace and glory. 

2. After all, what fearest thou ? Wherefore dreamest 
thou of turning back ? Why wouldst thou forsake Je- 
sus like the Apostles ? Is not God with thee and for 
thee ? Have confidence, thou art stronger than thy 
enemy ; and he will not have power to overcome thee 
unless thou wilt be conquered. It is a chained dog, 
which cannot bite thee if thou takest care not to ap- 
proach him. But, say est thou, must I go on fighting 
thus all my life ? And why not, if God requires it, 
and thy salvation depends on it ? Does a good soldier 
ask leave to rest on the day of battle ? Does he think 
of laying down his arms when he finds himself in the 
presence of the enemy ? Go, and reckon on the help 



OF THE CHRISTIAN SOUL. 163 

of GrOD : He has never forsaken His own in the mo- 
ment of danger. The harder the conflict, the more 
glory thou wilt derive, and the more claim to eternal 
recompense. Yet a few days, and the hour of rest 
will have arrived ; yet a few struggles, and thou wilt 
receive the price of thy sorrows and toils. Oh, how 
wilt thou then rejoice in having been faithful to GrOD 
unto the end ! 

3. Eesolve therefore to-day, with decision, to belong 
to Jesus entirely and unreservedly, to follow Him 
faithfully to Calvary as well as to Tabor, and to be so 
much the more firm in His service as thou wilt meet 
with crosses and difficulties. Yes, belong ever to Je- 
sus, even amidst grief, temptations, abasement, sorrow 
of heart, weariness of life, and Jesus will be thine 
throughout eternity. 



MEDITATION XIV. 

JESUS IS FIRST LED TO ANNAS, THEN" INTO THE PRE- 
SENCE OE THE HIGH PRIEST, WHO INTERROGATES 
HIM UPON HIS DOCTRINE AND HIS DISCIPLES. 

First Subject. 

Our Divine Master having been forsaken by His dis- 
ciples, and loaded with chains like a malefactor, they 
dragged Him through the valley of Cedron by torch- 
light to the house of Annas, father-in-law to Caiaphas. 
Annas was at the head of the synagogue ; and though 
he no longer had the power of administering justice, 



164 THE NOURISHMENT 

he desired, however, that Jesus should be brought 
into his presence. The soldiers took this opportunity 
of gratifying him ; and to satisfy his curiosity, con- 
ducted their prisoner to him, loading Him with ill- 
usage of every kind. 

1. "Weigh well the cruelty of that furious soldiery, 
which could not be satisfied with tormenting its victim. 
Oh, how many blows and injuries did not the God of 
all majesty receive on that road, and even to the house 
of Annas ! One spat in His Face, another pushed 
Him on with violence ; this one struck Him, that one 
insulted Him ; another uttered in His ears a thousand 
horrible blasphemies, and all outraged Him at their 
will. 

2. Jesus maintained profound silence. He suffered 
all with unalterable calmness, offering' His humilia- 
tions to God His Father ; and thereby meriting for 
us the strength to suffer with patience for love of 
Him the ill-treatment of our fellow- creatures, and all 
the miseries of this land of exile. 

3. Annas, satisfied with having seen Jesus, com- 
manded that He should be led before the high priest 
Caiaphas. The soldiers, therefore, again laid hands 
on the person of the Saviour, and led Him, amidst 
great tumult, through the streets of Jerusalem to the 
house of the high priest. Some days before that kind 
Saviour had passed through the same streets amid 
the acclamations of the people, who loaded Him with 
honours and benedictions ; and now behold the same 
people insult, outrage, load Him with iniquitous usage. 
Then it was the triumph of Jesus — to-day His im- 
prisonment ; then honours — now contempt : then the 



Or THE CHBISTIAN SOUL. 165 

cry, " Hosannah !" — to-day the cry, " Let Him die !" 
Learn from this the great inconstancy of men ; to-day 
they are all on thy side, they call themselves thy 
friends, they sound thy praises, they exalt thee to the 
skies ; to-morrow all will be changed. They will seem 
not to know thee, they will despise thee, they will 
drag thee in the mire, they will abase thee to hell. 
A thousand times insensate, then, is he who reckons 
on human affections, and who hopes to find therein 
true happiness or a firm stay ; he will soon be un- 
deceived. 

4. Learn also from thence the vanity and nothing- 
ness of earthly honours. If thou art at times com- 
pelled to bear them, cleave not thereto with thy heart, 
and attach not thyself to them with a vain compla- 
cency ; for they will soon pass away, and will be per- 
haps succeeded by strange humiliations. But if thou 
art deprived of them, do not seek them again, because 
they deserve not the trouble. Afar off they look bril- 
liant and solid ; but near they are but as a soap-bubble, 
which diverts us a moment, and suddenly vanishes. 

Colloquy. — O God, infinitely patient, I thank Thee 
for having endured so many injuries and so much con- 
tempt for love of me, and to give me a perfect ex- 
ample of Christian patience and humility. I beseech 
Thee to grant me abundant grace wherewith to bear 
the wrongs and ill-treatment which I may receive, in 
order that, by my patience and gentleness, I may be- 
come in good earnest Thy disciple and true imitator. 
It is very shameful in me, my God, to feel myself 
so prone to resentment and vengeance, when I behold 
Thee, Who didst not so much as open Thy mouth at 



166 THE NOURISHMENT 

the moment when Thine enemies were loading Thee 
with insults, injuries, and blows. I forgive, for love 
of Thee, all those who may offend me ; and I have, 
moreover, the intention to do them good when I shall 
be able. Grant me, above all, strength to be silent, 
and to repress every kind of complaint. Teach me, 
also, Lord, never to place my confidence in the 
praises of men, or in earthly honours. I renounce 
both most willingly, in order to be pleasing to Thee. 
All I ask Thee, my Jesus, is grace so to live, that 
at the terrible day of judgment I may receive from* 
Thy Divine lips the praises which Thou wilt bestow 
on Thy faithful servants, and the glories of eternal 
beatitude. Amen. 

Second Subject. 

Having arrived at the palace of Caiaphas, Jesus 
was introduced into the hall where that high priest 
was expecting Him with keen impatience. Around 
his throne were assembled the chief priests, all 
curious to have a close sight of the accused whom 
they were bringing forward, and determined before- 
hand to condemn Him to death. Nevertheless, Caia- 
phas, wishing to find in Jesus some ground of con- 
demnation, began by questioning Him touching His 
doctrine. Jesus replied with heavenly simplicity, and 
with His eyes cast down in humility, " I spake openly 
to the world ; I ever taught in the synagogues and in 
the temple, whither the Jews always resort ; and in 
secret have I said nothing. "Why askest thou Me ? 
ask them which heard Me what I have said unto them ; 
behold they know what I said." 



OF THE CHRISTIAN SOUL. 167 

1. Jesus called as witnesses to His deeds and words 
the Jews, His enemies ; so conscious was He of hav- 
ing done nothing in the least degree worthy of blame ! 
But thou, couldst thou thus answer to all the words 
and actions of thy past life ? In the day of thine 
account, shalt thou be able to speak as spake Jesus 
Christ ; and call, not only thy guardian angel, but 
even the devils, to witness to the holiness of thy life ? 
Look into thy conscience, and reply. How many 
words hast thou given thyself licence to speak ! how 
many actions, perhaps committed daily, for which thou 
wouldst blush in the presence of the least of mankind ! 
Oh, if the stones and the elements had a tongue, how 
much evil could they not tell of thee ! Bewail thy 
past errors ; groan over all those works of darkness, 
to which thou hast given thyself up ; and resolve to 
live so holily for the future, that every one may behold 
thine actions, not only without being scandalised, but 
even so as to propose them as a pattern to Himself. 
He acts rightly who is able to do boldly before others 
without shame whatever he does in secret. 

2. Remark, that at the moment when Jesus was 
brought into the presence of Caiaphas, the hall was 
already full of priests, of elders, and of scribes. At an 
hour so inconvenient (for it was about midnight), they 
were all on foot, gathered round their chief. If it had 
been in question to do good to some afflicted one, to 
watch by a dying sufferer, doubtless not one among 
them would have consented to leave the comforts of 
his home ; but to judge an unjustly betrayed man, to 
condemn an innocent man, to commit a horrible 
deicide, they were all up and on foot. Alas ! is it 



168 THE NOUEISHMEXT 

not often thus with thee ! "When it is in question to 
engage in a party of pleasure, and to do wrong and 
offend GrOD, thou findest it easy to arouse thyself ; 
nothing is too hard or difficult. But, on the other 
hand, when thou must overcome thy evil inclinations, 
mortify thy passions, serve G-od, then thou art nothing 
but sloth, slowness and indifference. Abase thyself 
for so shameful a conduct; ask forgiveness of the 
Loed, and do better for the future. 

Colloquy. — Eternal Judge of the living and the 
dead, be not extreme to mark the errors of my past 
life, for Thou wilt find them full of imperfections, 
miseries, and sins. When I seriously review them, I 
am seized with horror, and I dread the terrible punish- 
ment of Thy justice. I know that devils will accuse 
me of them before Thee, and will seek to make Thee 
condemn me. O my God, have pity on me ; for I 
repent of all my iniquities. I would, for the whole 
world, that I had never committed them. I desire to 
obtain pardon by a real grief, which I will strive to 
excite within myself, and by a sincere and humble 
confession. I resolve to do good works, that they 
may witness for me at Thy tribunal. May I obtain 
great mercy, that I may avoid evil, and become pleas- 
ing to God. Amen. 

Thied Subject. 

Caiaphas, not satisfied with interrogating Jesus as 
to His doctrine, questioned Him likewise respecting 
His disciples ; but our kind Loed, Who had con- 
sented to speak about Himself, would not open His 
lips about His disciples, that He might not expose 



OF THE CHRISTIAN SOUL. 169 

publicly their weakness, and frailty, and ingratitude 
toward Himself. He preferred to be silent respect- 
ing them, because He could not speak favourably of 
them, and that He must have spoken in their dispraise^ 

1. Learn how to be silent, when thou canst not 
possibly say any good of thy neighbour : there is 
nothing more opposed to the Spirit of God, than that 
licence we give ourselves in speaking of the faults of 
others. If thine eyes were open to thine own sins, 
thou wouldst not so easily see those of thy neighbour. 
Be occupied in seriously mourning over the disorders 
of thine own life, and thou wilt have no spare time 
for censuring those of others. See how thou actest 
towards thy neighbour ; see how little thou defendest 
his reputation ; how little thou knowest how to for- 
bear speaking ill of him, though thou hast no cause. 
"What do I say ? thou even seekest occasions to lower 
him in the mind of others ; it is for thee an amuse- 
ment and pleasure to reveal his faults, and even to 
magnify them, in order thereby to diminish the es- 
teem others entertain for him, without regard to the 
reputation of which thou deprivest him. 

2. Learn from Jesus Cheist to be prudent in thy 
speech when thy fellow-creatures are in question, and 
their reputation is at stake. Learn also from Him 
to cast the charitable veil of silence over those things 
which do them discredit, and which, if they became 
known might lessen the esteem they enjoy. Care- 
fully avoid such unchristian company as that wherein 
the reputation of others is set at nought ; and firmly 
resolve so to guard thy words, as to utter none which 
may be to the prejudice of others. 



170 THE NOURISHMENT 

Colloquy. — Holt Spirit, proceeding from the Fa- 
ther and the Son, my tongue soiled with the many 
sins of murmurings and slanders, I offer unto Thee. 
I pray Thee to purify it from all its foulness, by in- 
spiring within me fervent acts of contrition and grief. 
I beseech Thee at the same time so to regulate hence- 
forth all the motions of my tongue, that it may never 
again grievously fall into any sin which may wound 
my neighbour. I should seek to be kind towards 
every one in my words : Thou hast commanded it, 
and brotherly love requires it. Therefore I resolve to 
obey Thee, and to give way no more to detraction and 
evil speaking. Bless, Spirit of Love, this resolu- 
tion which I take, that I may no longer offend any 
one by harsh and bitter words, and that in all cir- 
cumstances I may respect the reputation and good 
name of my neighbour. Amen. 

ON SLANDER. 

Fibst Subject. 

1. Nothing is more common in the world than 
slander ; many regard it as a trifle, and scarcely feel 
any scruple about it ; it is even treated as a game and 
amusement ; and yet in its nature it is a serious sin, 
and only light when it is exercised on a slight matter. 
Now how many Christians are there not who strangely 
deceive themselves about this, and think that the 
slander they permit themselves is merely a slight 
thing, while God looks upon it as a mortal sin ! Per- 



OF THE CHEISTIAX S0T7L. 171 

haps thou art of this number; perhaps thou art 
thinking thyself safe in this respect, whilst in the 
sight of God thou art very guilty. Fathom thy con- 
science, and judge thyself impartially. 

2. Slander is a very dangerous evil, in whatsoever 
light we may regard it. The slanderer inflicts three 
deep wounds with one stroke ; he mortally wounds 
his own soul, by depriving her of the charity which is 
her life ; he wounds him whom he slanders, by brand- 
ing his reputation, and taking away, it may be, his 
charity, by the resentment he occasions him ; and 
lastly, he wounds him who listens to him, by rendering 
him a sharer in his sin. 

3. The Holt Spteit compares the tongue of the 
slanderer to that of the serpent, whose bite is scarcely 
felt at the time, but of which the poison penetrates to 
the heart. Because thou handiest slander with wit, 
because thou dost insinuate it cleverly and ingeniously, 
imagine not that thou art guiltless — thou terribly de- 
ceivest thyself. Is the bite of a viper the less danger- 
ous from its being concealed among flowers ? Is the 
poison less poison because it is given to thee in a plea- 
sant draught ? It is thus with thy slanders ; in vain 
are they agreeably worded, they are not the less 
slanders : indeed, it is a reason for their being the 
more cruel. 

Second Subject. 

1. The first and greatest good thy neighbour has, is 
his reputation ; it is by it that he lives honourably in 
the opinion of those who know him ; by it he attains 
to the possession of their esteem and confidence. He 



172 



THE NOURISHMENT 



has a right to preserve it therefore. But suppose he 
had deserved to lose it, yet thou hast no right to de- 
prive him of it. What, wouldst thou shrink from 
robbing him of the smallest sum, and yet art thou not 
ashamed to deprive him by slander of a more precious 
possession than all his wealth ? Thou wouldst recoil 
with horror from taking away his life ; and yet dost 
thou take barbarous pleasure in killing his honour, 
which is dearer to him than his life ? Oh, let it not 
be so for the future ; but begin from to-day to respect 
the reputation of thy neighbour in all things, as thou 
wouldst that thine own should be respected. 

2. Wouldst thou be less quick in distilling the 
venom of slander ? Let thine eyes be more attentive 
to the finding out of thine own faults, than to the 
scrutinising of those of others. Esteem all thy 
brethren, and recollect that he who seems to thee to 
be vicious, is perhaps of more value in G-od's sight 
than thou ; perhaps, through his penitence, he will 
one day deserve a higher place in the glory of heaven 
than thou wilt. Dost thou perchance think thyself a 
better man than him ? Be sincere, and thou wilt 
confess that there is in thyself enough to employ and 
humble thee. Therefore leave alone the faults of 
others, and instead of making them the continual 
subject of thy malicious conversations, strive to cor- 
rect what is evil in thyself: thou wilt in every way be 
the better for it. 

3. Besides, what is more mean than slander ? It 
is the fruit of the vilest passions joined to malignity of 
heart. We speak evil because we feel hatred, and 
slander is a means of revenging ourselves. We speak 



OF THE CHRISTIAN SOUL. 173 

evil because we are jealous ; and as the glory of our 
neighbour casts us into the shade, we are very glad to 
make it less bright. We speak evil because we have 
faults, and we seek to cover thern by drawing people's 
notice to those of others. What meanness ! Wouldst 
thou dare to degrade thyself still by being guilty of it ? 

Third Subject. 

1. Nothing is easier than to slander, and the tongue 
readily lends itself thereto ; but is it as easy to repair 
a slander ? When one has been guilty of a theft, he 
can conceal his shame and save his honour by resti- 
tution by a third party who is prudent and discreet. 
But when it is in question to repair the reputation of 
our neighbour, the thing is much more difficult. He 
who did the wrong must repair it himself, and he can 
scarcely repair it without compromising his honour ; 
for he can only do it by retracting what he had said, 
and thereby acknowledging that he had been impru- 
dent, or light, or ill-natured. Where is the Christian 
who has the strength to impose upon himself such a 
sacrifice ? 

2. This reparation is nevertheless necessary, and all 
the powers of heaven and earth cannot release thee 
from making it. The Church has great power, but 
she cannot give thee dispensation from this obligation. 
The virtue of the sacraments is of great extent, but 
it does not extend to justify thee, if thou do not 
render justice to thy neighbour by repairing the 
wrong done him by thy slanders. It is a terrible, but 
a certain fact. 

Oh, I beseech thee, delude not thyself on this 



174 THE NOURISHMENT 

point. Examine thyself as to whether thou hast any 
slander to repair, and resolve, if such be the case, to 
fulfil the obligation as soon as possible. Eesolve also 
so carefully to guard thy toDgue, as that thou may est 
never again unhappily wound thy neighbour in his 
reputation and his honour. It is Jesus Cheist Him- 
self Who requires it of thee ; wouldst thou be so un- 
grateful as not to listen to His voice ? 



MEDITATION XV. 

JESUS IS SMITTEN BY THE HANDS OF ONE OF THE 
SEEVANTS OF THE HIGH PEIEST. 

First Subject. 

Our Divine Satioue had scarcely given the high 
priest the calm and prudent answer which we have 
related in the foregoing Meditation, when one of the 
servants who stood near Jesus struck Him rudely 
and cruelly. 

1. Observe how ignominious was this blow to 
Jesus Cheist. Can one pay a greater insult to a 
person of quality than to give him a blow? But 
Jesus is of infinite dignity, and He receives one at 
the hand of an infamous servant. He receives it in 
the midst of a numerous assembly composed of the 
priests and princes of the people. He receives it as a 
sign of chastisement, as though He had been guilty 
of a serious fault, and had failed in the respect which 
He owed to the high priest. 



OP THE CHRISTIAN SOUL. 175 

2. Observe, too, how unjust that blow was, since it 
was inflicted upon Jesus merely through violence 
and wrath. Besides, he who treated Him in so dis- 
honourable a manner was clothed with no authority, 
and his object was to render himself agreeable to the 
sovereign pontiff. But there is another circumstance 
which gives to this outrage a greater degree of malig- 
nity, and it is, that he who was guilty of it had been 
an object of the kindness of Jesus Christ ; for some 
authors have thought that it was Malchus himself, 
whose ear Peter had cut off in the Garden of Olives, 
and whom Jesus had healed miraculously. 

3. The brutal and ungrateful conduct of that ser- 
vant fills thee with indignation, and justly. But how 
often hast thou not thyself smitten the face and mouth 
of Jesus Christ by refusing to hear His words, by re- 
sisting His inward inspirations, by despising the holy 
exhortations of His ministers, and the paternal advice 
which they have so often given thee from Him to alter 
thy conduct, to forsake thy sins, to do acts of peni- 
tence, and to lead a life holy, perfect and pleasing to 
GrOD ! How often, like Malchus, hast thou not out- 
raged thy Saviour to please thy friend, or to avoid 
displeasing such and such a person ? Oh, give thyself 
up to grief, bemoan thyself, and humbly ask forgive- 
ness of Jesus Christ for all the faults of that kind 
which thou hast committed ; and while acknowledging 
that thou no longer deservest to be reckoned among 
the number of His servants, beseech Him to remember 
His ancient mercies, to receive thee again into His 
arms, and to continue graciously to treat thee as His 
beloved child. 



176 THE FOTTEISHMEXT 

Colloquy. — I cast myself at Thy feet, persecuted 
Jestjs, and I confess humbly before Thee that I have 
sinned by my fault, by my exceeding fault, in resisting 
Thy holy inspirations when Thou didst exhort me to 
forsake my evil life, and to be converted to Thee. I 
thank Thee, I bless Thee, I praise Thee for the im- 
mensity of light Thou hast lavished upon me to the 
end of inclining me to what is good. Increase it 
within me and strengthen it. Certainly I deserve not 
to receive it, because of the contempt and resistance I 
have opposed to it ; but, O my God, remember Thine 
immense love and have pity on my miseries ! It will 
be glorious in Thee to have had mercy upon a sinner 
]ike me, to have forgiven my sins, and to have given 
me back Thy friendship. Grant me this favour, O Je- 
sus ! I hope it from Thine infinite goodness. Amen. 

Second Subject. 

Consider how patient and gentle was the reply 
which our Lobd made to the miserable man who had 
shamefully smitten Him : " If I have spoken evil, 
bear witness of the evil ; but if well, why smitest thou 
Me?" 

1. It is related in Holy Scripture that the fire of 
Heaven fell several times upon the men who had been 
guilty of disrespect towards the prophet Elias ; bears 
devoured forty children who had mocked the prophet 
Elisha ; the earth swallowed up Dathan and Abiram, 
who had despised the authority of Moses : the arm of 
Jeroboam dried up when he stretched it out against the 
prophet. What, then, will be the punishment of the 
guilty hand which dared to offer the most cruel insult 



Or THE CHBISTIA>~ SOUL. 177 

to the God of prophets, the King of kings ! It might 
be expected that JEsrs would at the moment have let 
an overwhelming vengeance break forth. But no : 
that good Lobd, after receiving the ignominy, still 
maintained unalterable meekness. He suffered it 
with Divine patience ; and if He thought fit not to be 
silent, it was that it should not seem that He acknow- 
ledged by His silence to have deserved the unjust re- 
proach by having shown contempt to the chief pontiff. 

2. Learn from hence to endure an affront with 
meekness ; and if at times it be necessary to make 
a reply, do it without disquietude or violence. Ke- 
member that Jesus Chbist, after being ignominiously 
smitten by a servant, showed not the least shadow of 
wrath, to teach thee that Ave must not return anger for 
anger. As fire is not extinguished by fire, so we 
cannot wash out an insult by an insult. Therefore, 
when thou art insulted by any one, be calm towards 
him, and thereby thou wilt cause him to return . into 
himself, and review the excess he was guilty of; thou 
wilt set him again in the right way, thou wilt smother 
every quarrel, every desire of revenge, and wilt perhaps 
contribute to the salvation of thy brother. 

Colloquy. — my SAYiorB, how far I am from Thy 
Divine example ! Thou wouldst not revenge Thyself, 
Who hadst the power ; and I, who have not the 
power, am ever desiring to do so. But now I acknow- 
ledge my fault, and willingly renounce both. my 
SATiorE, I well deserve to be despised and ill-treated 
by men, because I have had the insolence to despise and 
ill-treat Thee ! Yes, I deserve to be buffeted, who 
have so often raised my hand to strike Thee. Shut 



178 THE NOURISHMENT 

my mouth, Jesus ! when I would complain of the 
ill-treatment I meet with ; tie up my tongue when I 
would speak in the impulse of passion. Grant me 
grace to suffer all for the love of Thee, and never to re- 
venge myself, except by conferring benefits. Amen. 

Thied Subject. 

Consider the injustice of the high priest and of his 
counsellors. When they saw a servant allowing him- 
self to commit, in their presence, without reason or 
authority, a deep outrage upon an accused person, it 
was their duty to punish an action so mean, unjust, and 
barbarous ; but obeying only the fury which animated 
them against their innocent victim, they chose not to 
address the least reprimand to the unworthy servant 
for what he had just presumed to do, and thus, by their 
silence approved his conduct. 

1. It is thus we ever act, when we allow ourselves 
to be guided by any passion. We trample under foot 
the most sacred obligations of justice ; we forget what 
we owe to God, to our neighbour, and to o*ur own 
dignity ; and provided we satisfy our passion, we de- 
spise all the rest. See, in fact, what Caiaphas and 
his agents did in this case ; pride, jealousy, hatred, 
blinded them towards Jesus ; and though they were 
convinced of His innocence, and though their con- 
science imposed on them the duty of openly proclaim- 
ing it and of acquitting Him, they preferred to stifle 
within themselves every sentiment of duty, rather 
than abstain from satiating their thirst for vengeance. 

2. And thou, oh, how often, drawn on by a passion 
more or less strong, more or less guilty, hast thou 



OP THE CHRISTIAN SOTTL. 179 

treated thy neighbour with injustice and harshness, 
and even with wrath ! How often hast thou preferred 
the caprices of thy own will, or the foolish desires 
of thy imagination, to the commands of the Lord, 
and to the duties of thy state. How many times, 
yielding to the natural antipathy thou hast felt against 
such and such a person, hast thou made him feel 
thy dislike to him ! be thou humbled at thy con- 
duct so little Christian, and ask forgiveness of GrOD 
for it. 

3. Observe that no one took up the defence of our 
Divine Master when He received a blow from the 
hand of the high priest's servant, and that there was 
no man in the assembly who protested against such an 
outrage. He suffered it to be thus, to teach thee to 
suffer patiently the affronts which thou may est receive, 
and not to be astonished, when those who ought natu- 
rally to protect thee are the first to act as if they did 
not know thee, and even sometimes to take part 
against thee. In these moments of agony put thy 
whole confidence in GrOD, and be assured that He will 
know how to take up thy defence, if He judge it to be 
good for thy soul. 

Colloquy. — jEsrs, Who, in the midst of the in- 
sults wherewith Thou wast overwhelmed, receivedst 
no aid or sympathy from any one, grant me grace that 
I seek not alone in the attachment of my friends con- 
solation for my sorrows, and a remedy for my griefs ; 
but that I may wait chiefly upon Thy loving kindness 
for that perfection which I shall then need. Suffer 
me not to be irritated any more, as I have so often 
been in past times, by the injustice of others towards 



180 THE NOURISHMENT 

me. I deserve, my God, to be humbled and 
trampled upon, because I am but a vile sinner ! I 
accept therefore, as coming from Thy hand, all shame 
of this kind which may be my lot. I submit to it in 
the spirit of penitence, and as reparation to Thy glory 
which I have so often wronged ; and I beseech Thee 
to give me grace to suffer all with patience for the love 
of Thee. Amen. 

devolutions. 

INJURIES AND AFFRONTS ARE TO BE BORNE WITH 
PATIENCE. 

1. "Whoever thou art, and to whatsoever degree of 
holiness thou hast attained, expect to have to suffer 
often from the wicked. They will persecute thee 
openly or in secret, they will destroy thy reputation, 
they will perhaps load thee with insults and wrongs ; 
for it was thus they treated Jesus Christ, and cer- 
tainly thou canst not pretend to be better treated 
than He was. 

2. Now what must thou do on these occasions ? 
Complain ? thou wouldst not be listened to. Be irri- 
tated? they would laugh at thee. Bender evil for 
evil? thou wouldst then be no longer a Christian. 
What then ? Suffer all patiently, after the example 
of thy Divine Master ; pray for those who do thee 
evil, and revenge thyself on them only by doing them 
good. 

3. Oh, what a beautiful sight is it to see a Christian 
maintain peace and calmness amidst injuries ! It is 
the triumph of grace. Thus did Jesus Christ act at 



OF THE CHRISTIAN SOUL. 181 

the moment when a servant dared to give Him a blow 
in the presence of the high priest and his whole court ; 
thus shouldst thou too act, were a similar insult to be 
ever paid to thee. Be not troubled, or thrown into a 
passion, if thou art despised, insulted; but keep a 
modest silence, crush at once within thy soul all de- 
sire of revenge, accept all in a spirit of penitence ; and 
so thou wilt edify those who are witnesses of thy mode- 
ration, thou wilt cause the angels in heaven to rejoice, 
and thou wilt make thyself worthy to be reckoned in 
the number of the true disciples of Jesus Christ. 



MEDITATION XVI. 

CAIAPHAS SEEKS A PLAUSIBLE PRETEXT FOR CON- 
DEMNING JESUS. 

Fikst Subject, 

Caiaphas and his agents, thirsting for the blood of 
Jesus, sought means to condemn Him to death. 
But His death alone did not suffice to them ; in their 
blind fury they would have Him condemned as an in- 
famous criminal, and His having merited His death to 
be judicially acknowledged. They therefore engaged 
false witnesses from all parts, and gave them liberty to 
depose against the innocence of the Saytour. They 
came in a great number. Each invented against Him 
some gross accusations ; they spared neither His doc- 
trine nor His holiness : but their witness was mutually 



182 the ^orEismiEyT 

contradictory, and appeared insufficient to proclaim 
Him guilty. 

1. Be astonished at the extreme of degradation to 
which men fell, who, from their high position in Jewish 
society, ought to have preserved honourable senti- 
ments, and in accordance with the dignities wherewith 
they were invested. The high priest and the chief men 
of the nation, had the commission of judges ; as such, 
they were obliged in conscience to protect the inno- 
cent, and yet they were the first to seek witnesses vile 
enough to be suborned, and falsely to accuse One Who 
was innocent, and in "Whom no cause of accusation 
could be found. So strange a blindness is fearful ; 
but when one thinks of the jealous hatred which these 
same men had long nourished in their hearts against 
Jesus, wonder ceases. Men are capable of every- 
thing, when they suffer themselves to be guided by a 
violent passion ; and they even go the length of for- 
getting self-respect. The conduct of Caiaphas and of 
the elders of the people affords us herein a sad and 
memorable warning. 

2. Oh, how many Christians among us resemble 
them ! Every day we have the sorrow of beholding a 
large number of men, honourable in many senses in 
the eyes of the world, who, as soon as Jesus and His 
religion are in question, become deplorably blind, and 
lose the wisdom which in all else is conspicuous in 
them. They will determinately find errors in Jesus 
and in His doctrine, and even go so far as openly 
to decry His holy religion. In reality they believe it, 
admire it, and like it ; but to practise it, they would 
have to renounce certain passions, of which they are 



OF THE CHBISTIAJS" SOUL. 183 

the shameful slaves ; they would have to repair this or 
that injustice, or restore this or that ill-gotten pos- 
session, and thereupon their courage fails ; and as they 
try to quiet themselves, notwithstanding the incessant 
demands of conscience, they grow stupified, close their 
eyes, and say, " Religion is only in words ; its promises 
are deceitful, its threats are vain phantoms." They 
seek for false witnesses against the Son of God, and 
they find them in the impious and immoral books 
which they feed upon. Their testimony satisfies not 
fully, it is true ; there remains ever at the bottom of 
the heart a terrible doubt, and a vague dread of the 
punishments of another life. But no matter : they go 
on : and soon death opens an awftil chasm beneath 
their feet, into which they fall. 

Colloquy. — Jesus, suffer not such a misfortune to 
befall me ! Make me learn to know Thee and apply 
myself constantly to the study of Thy holy law. 
Thou art my Lord and my GrOD : Thou hast Thyself 
preached the truths which the Catholic Church pro- 
pounds for my belief: Thou canst neither deceive 
Thyself nor teach me a lie. Oh, suffer not that pas- 
sions should ever come to mar that simplicity of my 
faith, or darken its bright light in my soul. I believe, 
O my GrOD, because Thou hast spoken ; and that Thy 
word is truth I believe, and I will live in such a man- 
ner as not to fear Thy judgments. Help me to remain 
constantly faithful to Thee, that through the whole 
course of my life I may say to Thee : " Jesus, I 
believe in Thee : I hope in Thee, I love Thee, and will 
love Thee throughout eternity !" Amen. 



184 THE NOURISHMENT 



Second Subject. 



While the false witnesses invented against Jesus 
all the accusations which their caprice suggested to 
them, the gracious Sayiour, calm and quiet, with eyes 
meekly bent, maintained perfect silence. 

1. Jesus heard quite well all the calumnies which 
were being uttered against Him, and felt in His heart 
a bitter sorrow for so much horrible deception. Tet 
He suffered all with invincible patience, praying for 
His enemies. He spoke not even one word, to teach 
us that it is useless to reply to evident calumnies ; 
that indifference confounds them better than replies ; 
that it is a great secret in the Christian life to know 
how to be silent when we are wrongfully accused, and 
that in those painful moments we should abandon the 
care of our defence to the providence of God. 

2. Make a firm resolution to keep generous silence 
when thou seest thyself the mark of slander and 
calumny, unless the glory of God require that thou 
defend thyself. If thou break forth in complaints 
and reproaches, if thou inquire of every one as to who 
are the authors of the things said against thee, if thou 
use a number of arguments, to try and justify thyself, 
if thou accuse others to excuse thyself, believe it, thou 
wilt generally do thyself more harm than good. By 
making so much ado, thou publishest the calumny in- 
stead of stifling it ; whereas, if thou knewest how to 
be humbly silent, if thou hadst patience to wait for 
thy justification from God, thou wouldst see all the 
evil rumours which are spread against thee fall of 



OF THE CHRISTIAN SOUL. 185 

themselves, and die at thy feet without having suc- 
ceeded in harming thee. 

Colloquy. — When I behold, my loving Lord, 
that Thou art exposed to calumny, although Thou art 
very innocence and holiness, have I a right to be sur- 
prised that, being a sinner, and imperfect as I am, 
men should permit themselves at times to speak ill of 
me, and even to calumniate me ? No, doubtless ; 
henceforth, then, I will suffer in silence their false 
accusations, in order to expiate the serious and mul- 
tiplied sins which I have committed against Thee. 
I will make little account of the esteem of men, in 
order to merit from Thee by patience the grace of for- 
giveness, and a favourable judgment at the last day of 
my life. And if sometimes it seems that I ought to 
justify myself, cause me, O my God, to seek therein 
Thy glory alone, and at the same time to act only 
with calmness and moderation. Help me to imitate 
Thy meekness and humility in the midst of calumnies, 
and give me strength to bear them always in silence, 
in expiation of my iniquities, and with the intention 
of pleasing Thee. Amen. 

Thied Subject. 

Caiaphas, astonished at the silence of Jesus, and 
desiring, nevertheless, to find in His replies a means 
of accusing and condemning Him, thought of another 
expedient. He took a solemn tone of authority, and 
rising from his seat, said to the Saviour, " I adjure 
Thee by the living God, that Thou tell me whether 
Thou be the Christ, the Son of God." To this 
question, in reverence towards the holy name of God,- 



186 THE nourishment 

which that wicked judge had dared to invoke, Jesus 
replied, with calmness and dignity, " Thou hast said ; 
nevertheless, I say unto you, hereafter shall ye see the 
Son of Man sitting on the right hand of power, and 
coming in the clouds of Heaven.' ' Scarcely had He 
pronounced these words, when the high priest, feign- 
ing furious anger, rent his clothes, and exclaimed, 
" What need we further witness ? behold, now ye 
have heard His blasphemy, what think ye?" Then 
all those present in the Judginent-hall cried out with 
him, " He is guilty of death !" 

1. Gather from what here passed at the tribunal of 
Caiaphas two important lessons. Learn, first, that in 
thy quality of disciple of Jesus Christ, thou must 
expect to be a mark for persecution and calumny. In 
vain shalt thou strive to render to each that which 
belongs to him ; in vain shalt thou avoid doing the 
least harm to any one ; in vain shalt thou labour to 
shed benefits around thee ; there will yet be found 
men who will hate thee, accuse thee, and condemn thee. 
They will even put on the mask of religion to judge 
thee ; and they will persecute thee under pretence 
that the glory of GrOD requires it. It was thus they 
treated the Sayiour of the world ; it was thus thou 
wilt be treated thyself, because the disciple is not 
greater than his Lord. Be not, therefore, amazed at 
the ill-treatment of which thou mayest be the object, 
in spite of thine innocence. Eejoice at it, because it 
conforms thee to Jesus Christ. Bear it with calm- 
ness and patience ; and pray charitably for those who 
are the authors of it. 

2. Learn, secondly, that the wiser way for thee is 



OP THE CHBISTIAX SOUL. 



187 



generally to keep silence, when thou art the mark for 
any malicious accusations, whether true or false, if they 
are simply personal to thyself. Tet, as I have said 
above, if thy silence injured the glory of God, thou 
shouldst speak boldly, though always with prudence. 
It is so, too, when thy faith is in question. If thou 
art interrogated concerning thy faith, it is needful 
that thou speak clearly ; else, by thy silence, thou 
wouldst be convicted of betraying it. Jesus well 
knew the use which would be made of His answer ; 
He knew that death would be the consequence, and 
yet He spoke fearlessly, to make us understand that 
a Christian should make a profession of his faith, even 
at the peril of his life. 

3. When the sentence of death had gone forth 
against Jesus, the judges withdrew to take some 
hours of repose ; and the first dawn of day was fixed 
upon for the return of the assembly. Then was 
Jesus given up to the will of His guards, the soldiers 
and servants : they spat on His face ; they loaded 
Him with gross insults ; they blindfolded Him, and 
giving Him blows, said, in mockery, " Prophesy which 
is he that smote Thee!" These indignities were fol- 
lowed up throughout the night. But think not that 
those soldiers alone were guilty. Thou, even thyself, 
hast spit on the face of Jesus ; not once only, but 
every time thou hast dared to offend Him in His 
sacred presence. Thou hast blindfolded Jesus, when 
in order to sin with the greater liberty, thou hast 
tried to forget that He sees thee. Thou hast op- 
pressed Him with outrages when thou hast given 
thyself up without restraint to all the bad passions of 



188 THE NOURISHMENT 

thy heart. Oh, how just it is that thou shouldst 
groan before Him, and ask His forgiveness for the ill- 
treatment thou hast so often heaped upon Him ! 

Colloquy. — Divine Jesus, I own, to my great 
shame and confusion, that I have struck, insulted, out- 
raged Thee, throughout my past life, by many serious 
sins of which I have been guilty ; but to-day I repent 
of having so unworthily offended Thee, and I will 
henceforth labour with fresh ardour to repair all by 
my penitence. I accept, therefore, God, for love 
of Thee, all the sorrows of this life, the calumnies 
and contempt of men, bodily sufferings and disease, 
griefs and agony of soul, and whatsoever afflictions 
Thou art pleased to send me. I have given myself 
up to Thee, O my loving Master. I will be faithful 
to Thee in life and in death. Grant me Thy grace, 
increase in me Thy love, sustain my weakness, and no- 
thing in the world will- be able to separate me from 
Thee. Jesus, be Thou ever to me a father, a 
brother, a friend ! Amen. 

devolutions. 

OP EJACULATORY PRAYERS. 

1. The prayers called ejaculatory are certain short 
aspirations, impulses of the heart, sighs of love, which 
we fling upwards, as it were, to the throne of God, to 
implore His aid and assistance, or to show Him rever- 
ence, love, and gratitude. 

2. Ejaculatory prayers can be made at all times and 
in every place ; while walking, reading, in the midst of 
the noisiest society, in every occupation. They pro- 



OF THE CHEISTIAN SOTTL. 189 

duce a wholesome effect on the soul, refreshing and 
strengthening it. 

3. The ancient religious persons of whom S. Au- 
gustine speaks, could not make long prayers, obliged 
as they were to procure their food by daily labour ; 
but ejaculatory prayer took the place of others to 
them : and it may be said of them, that they prayed 
without ceasing, while ceasing not to labour. The 
aspiration they uttered the most frequently was, 
" Haste Thee, O God, to deliver me ; make haste to 
help me, Lobd !" It is drawn from the 70th 
Psalm, and the Church repeats it at the beginning of 
each of the daily offices. 

4. The frequent use of ejaculatory prayer is exceed- 
ingly beneficial to souls which desire to live holily. 
These rapid and sweet aspirations unite them by de- 
grees to God, in so close a manner, that they can 
part with Him no more, except with sorrow ; they 
detach their minds from earthly things, and inspire 
them with affection for heavenly things. By their 
means, that spirit of devotion and recollection, which 
they gathered in the morning from mental prayer, is 
kept up throughout the day ; even as when we have 
been thoroughly warmed at a good fire, we suffer no 
more from the cold, if we take care to draw near to it 
from time to time. 

5. Moreover, who can tell how many graces they 
bring down from Heaven on souls which are faithful ! 
Shot like a burning arrow, these holy aspirations 
penetrate into Heaven, and reach the throne of the 
Almighty, "Who receives them mercifully, and fulfils 
them lovingly. 



190 THE XOTTRISHMEFT 

6. I cannot, then, too much exhort thee to fami- 
liarise thyself with so profitable an exercise, which is 
very preferable to the repetition of many other vocal 
prayers, the number of which may rather have for its 
effect to employ the lips, than to re-animate and en- 
lighten the soul ; moreover, it is very easy, consisting, 
as I have said, in making short aspirations of the soul 
towards Gron, either to implore His help, or to tell 
Him that we love Him, and seek to comfort Him. 

7. The most multiplied and engrossing occupations 
are quite compatible with this salutary practice. There 
is no need for this to leave our work : a few seconds 
given to it now and then are fully sufficient ; and this 
slight diversion, far from impeding the business we 
have in hand, can only be beneficial to it. The tra- 
veller who takes a little wine to strengthen his heart 
and refresh his thirsty mouth, although he may pause 
for a minute, delays not thereby his journey, but ra- 
ther he takes in fresh strength to go on more vigor- 
ously ; and if he stop for a moment, it is but to walk 
on the faster. 

8. To accustom thyself to ejaculatory prayers, make 
a resolution to raise thy heart to God every time the 
clock strikes. At each hour of the day, whatever be 
one's occupation, one should recollect oneself for an 
instant and then continue one's work. 

9. For example, cast a rapid glance over the manner 
in which thou hast spent the hour just gone by. If 
thou have spent it well, bless the Lord for it, and say, 
" O Jestjs, my Beloved and my Gk>D, I thank Thee 
for having enabled me to do any thing pleasing to 
Thee. I love Thee above all things, for the love of 



OF THE CHRISTIAN SOUL. 191 

Thyself, and because Thou art infinitely worthy of 
being loved." If, on the other hand, thou hast un- 
happily done any thing wrong, say, in the depth of 
thy soul, " my Jesus, wherefore have I offended 
Thee ! I repent of having done so ; deign to forgive 
me. I detest my sin solely because it displeases 
Thee ; help me to commit it no more." 

10. Let every thing thou seest, and every circum- 
stance of life, be an opportunity of lifting up thyself 
to God in some holy thought ; for if misers are wont 
to make all, even the least things conducive to their 
gain, why shouldst thou not seek also to acquire in 
every possible way, even by the most insignificant 
means, an immense treasure for eternity ? The more 
so that it will scarcely cost thee any thing, and that 
thou wilt thence acquire a habit of reflection which 
thou wilt often find very useful in the course of thy 
life. 

11. If, for instance, thou see the wicked taking 
great trouble for this world, and to gratify their pas- 
sion, pray for them ; humble thyself in that thou dost 
so little for God and for thy salvation. 

12. If thou nearest religion spoken against, or the 
virtue of those who are religious ridiculed, avail thyself 
of this circumstance to renew within thine own soul 
the firm resolution to die rather than forsake the ser- 
vice of the Lord. Bless God for having given thee 
grace to know all the blessedness of holiness, and how 
sweet it is to practise virtue. 

13. Here are a few ejaculatory prayers, which may 
serv^ thee as a pattern. I have drawn them nearly 
all from Holy Scripture. 



192 THE NOURISHMENT 

I. TO ASK OF GOD GRACE TO BE FAITHFUL TO HIS 
COMMANDMENTS. 

1. Give me grace, my GrOD, to love Thy holy law, 
and to meditate thereon day and night ! 

2. Vouchsafe, Lord, to confirm me in the fulfil- 
ment of Thy commandments, that I may obey Thee in 
all things ! 

3. My God, give me Thy grace, and I will fulfil 
Thy commandments at all times and for ever ! 

4. I would rather die at Thy feet, Jesus, than 
ever consent to transgress Thy law by a wilful sin ! 

II. CONFIDENCE IN GOD. 

1. How gracious Thou art, Lord, to those who 
hope in Thee, and to the soul which seeks Thee ! 

2. In Thee have I placed all my trust : and if Thou 
shouldst indeed slay me, yet will I always continue to 
hope in Thee ! 

3. When I pass through the dark valley of the 
shadow of death, I will fear no evil, because Thou art 
with me, my God ! 

4. The Lord is with me, and I fear not mine ene- 
mies. my G-od, how much better is it to trust 
in Thee than to confide in man : how much better to 
hope in Thee than to rely on the great and powerful 
of this world ! 

5. In Thee, Lord, have I trusted ; let me never 
be confounded. 

III. LOVE OF GOD. 

1. I love Thee, Lord, "Who art my strength, my 



OP THE CHRISTIAN SOUL. 193 

support, my refuge, and my Deliverer ! I love Thee 
with all my soul and with all my strength. 

2. My God, I will love Thee much in this life, that 
I may love Thee much in the next ! 

3. I love Thee above all things, more than my life, 
more than myself; and yet it is truth when I say I do 
not love Thee enough. 

4. God, my God, what shall I love if not Thee, 
my life, my love, my all ! 

5. Jesus, Thou hast compelled me by many bene- 
fits to love Thee ; I will be Thine for ever. 

6. Good Jesus, suffer not that I be ever separated 
from Thee. 

7. Cause me, God, to die in Thy love, Who hast 
vouchsafed to die for love of me ! 

8. Give me, O Lord, Thy love and Thy grace only, 
and I shall be rich enough ! 

IY. GRIEF FOR SUSTS COMMITTED. 

1. Have mercy on me, God, after Thy great 
goodness ; according to the multitude of Thy mercies 
do away mine offences ! 

2. "Wash me throughly from my wickedness, and 
cleanse me from my sin. 

3. Against Thee only have I sinned and done this 
evil in Thy sight. I was shapen in wickedness, and in 
sin hath my mother conceived me. 

4. Turn Thy face from my sins ; make me a clean 
heart. 

5. Oh, remember not the sins of my youth ! Blot out 
the sins which I have committed and have forgotten. 

6. Behold my sorrow, my God, and forgive my sins ! 

o 



194 THE NOURISHMENT 

V. EJACULATORY PRAYERS ON DIYERS SUBJECTS. 

1. My God, I have sinned against Heaven and be- 
fore Thee, and am no more worthy to be called Thy 
child ; too thankful shall I be to be admitted into the 
number of Thy servants ! 

2. Lord, may Thy will be done in all things, and 
not mine. 

3. Gracious Jesus, if Thou wilt I should suffer, I 
give myself up wholly to Thee ; behold me in Thy 
hands, do with me what Thou wilt. 

4. Give me grace never more to despise small faults. 



MEDITATION XVII. 

DENIAL OE S. PETER. 

Fiest Subject. 

Consider with attention the history of the lamentable 
fall of S. Peter. This first of the Apostles, who had 
followed our Divine Lord from afar, entered into the 
palace-hall of Caiaphas ; and it being cold, he went to 
sit down by a fire, which the soldiers had lighted 
in that court to warm themselves. A maid- servant 
came to him, and said, " Thou also wast with Jesus of 
Galilee. " But he denied it before every one in these 
words : " Woman, I know Him not ; neither under- 
stand I what thou sayest." A moment after, another 
maid saw him, and said to those who were by, " This 
fellow was also with Jesus of Nazareth." Peter who 



OP THE CHRISTIAN SOUL. 195 

was frightened, denied it a second time; asserting, 
with an oath, that he knew not the Man. 

Abont an hour after, several soldiers and servants 
of the high priest said to him : " Surely thou art one 
of them ; for thou art a Galilean, and thy speech 
agreeth thereto." Peter denied it a third time, " and 
he began to curse and swear, saying, I know not this 
Man of whom ye speak." 

1. Consider how great was the wrong which Peter, 
in this instance, inflicted on the heart of his Divine 
Master. Illuminated with light from above, he had 
been the first to confess the Divinity of Jesus Cheist ; 
not long before he had boasted of his unshaken faith- 
fulness to his Master ; he had assured Him he would 
even rather die than forsake Him. And lo ! he forgot 
all these promises ; and, at the voice of a woman and 
of a few soldiers, he denied Him basely, — not once 
only, but three times ! Understand by this terrible 
fall, how little man should rely on his own strength, 
however virtuous he may be. See whether he can be 
secure against falling. Alas, who could have believed 
that an Apostle, brought up in the school of Jesus 
Christ, would have fallen so deeply ! Peter was the 
most ardent and zealous of the twelve ! In all cases 
he showed an invincible courage ; he had been chosen 
by the Saviour to be the head of His Church ; and 
yet he fell in a fearful manner ! Great God, what 

J will become of the feeble reeds, when the cedars are so 
easily blown down ! 

2. Reflect upon thine own frailty, and tremble 
\\ at the thought that it is far greater than thou ima- 

ginest. How often, indeed, hast thou promised God 



196 THE Js T OUEISHMENT 

and His ministers to offend Him no more ! Hearing 
thee speak, one would lean upon thee, as upon a rock 
which nothing is able to shake ; and jet thou hast 
hundreds of times fallen, and that after a slight temp- 
tation, under a small trial. Oh, acknowledge humbly 
thy great weakness ; distrust the presumption which 
so often leads thee to expose thyself to occasions of 
sin ; and whatever degree of love thou hast for Jesus 
Cheist, fear to lose it. 

3. Examine carefully the causes of the fall of S. 
Peter. The first was, that he would not believe the 
word of Jesus Cheist, "Who predicted to him his fall ; 
and that he confided too much in his own strength. 
The second was, that he had grown cold in the love he 
bore to his Divine Master ; he had become lukewarm ; 
followed Him from afar only; had ended even by 
separating himself entirely from Him, and by mixing 
in the company of the wicked. The third was, his great 
presumption, which led him to expose himself to temp- 
tation and to the occasions of sin. Now, if thou enter 
seriously into thyself, and seek to know the causes of 
thy own falls, thou wilt find they are the same as those 
of S. Peter. Pirst, thou beginnest with paying less at- 
tention to the charitable advice of those pious persons 
who perceive thy backsliding ; thou becomest little by 
little unfaithful to the inspirations of grace ; thou wilt 
not submit thy judgment to that of him who guides 
thy conscience ; when he would warn thee of the spi- 
ritual dangers which thy soul runs into, thou esteemest 
not his advice, or else thou supposest that he magnifies 
the danger, and that thou canst act rightly notwith- 
standing what he says to thee. - Secondly, thou be- 



OF THE CHEISTIAJN- SOUL. 197 

comest insensibly slack in thy devotional exercises, and 
fulfillest them only with coldness and reluctance ; thou 
attendest the Sacraments less frequently, and with less 
preparation : and thou art mostly in the company of 
persons who are without fervour, who are worldly, 
light, and even dangerous. 

Finally, thou reliest too much on thine own strength. 
It appears to thee that a few years, or even some months 
of faithfulness to GrOD, are a sure guarantee of thy per- 
severance. Thou sayest that a person like thyself has 
nothing to fear under such and such circumstances, and 
so thou fallest deeply. Alas, thou hast perhaps already 
known it by sad experience ! Oh, how necessary it is 
then, for thee to live in perpetual fear, if thou wouldst 
have no deep falls to deplore ! Resolve firmly hence- 
forth to follow thy Divine Master with ardour and 
fidelity, and to fly from coldness in His service, as thou 
wouldst fly from a pestilence, as also the company of 
cold and dissipated persons. Beseech Jesus Cheist to 
grant thee grace never to presume on thy own strength, 
and to make thee understand that, without the help of 
His grace, thou art but a frail reed, which the least 
wind of temptation can break and lose for ever. 

Colloquy. — Almighty God, I am confounded in 
Thy Presence, and I blush at the thought of my great 
cowardice, and my frailness in the ways of holiness ! 
What shame that I have so often fallen back into my 
sins! — what grief that I have shown myself so incon- 
stant in all the promises which I have so often made to 
Thee. Lend me the help of Thy Almighty Arm, O my 
God, and sustain my weakness by Thy grace ! Vouch- 
safe to make me perceive in time the occasions of sin 



198 THE NOUEISHMEXT 

which I may meet with ; give me the prudence neces- 
sary for avoiding them, and firm courage to fly from 
them. Direct me by Thy holy aspirations, and vouch- 
safe at last to put an end to my falls into sin, which 
are, alas ! too frequent. Henceforth I will truly dis- 
trust myself, and no longer presume on my own 
strength. Tes, O my God, at Thy Feet I make the 
resolution to avoid resolutely all which might be to 
me an occasion of sin, and to persevere in the holy 
frequenting of the Sacraments. I purpose never more 
to omit any of my religious exercises, in order not to 
expose myself to fall into coldness, and from coldness 
into unfaithfulness in Thy service. Strengthen my 
good resolutions, and give me grace to put them always 
into practice. Amen. 

Second Subject. 

At the moment when S. Peter was so basely denying 
his Sayioue, the guards were conducting our Loed 
from the judgment-hall of Caiaphas, where He had just 
been examined, to another hall where He was to spend 
the remainder of the night in the custody of soldiers. 
The Loed Jesus, while passing through the court 
where that faithless disciple was sitting, heard the 
dreadful oaths with which he was denying Him. Oh, 
how deeply did He feel this wrong ! Nevertheless, 
He had compassion on his weakness, and turning to- 
wards him, cast upon him a look of tenderness which 
caused him to return to self-recollection, and disco- 
vered to him the horror of his sin. 

1. Marvellest thou not at the greatness of the love 
of our Loed Jesus Cheist, and at the extent of His 



OF THE CHRISTIAN SOUL. 199 

inerey ? He was surrounded by enemies, reviled, spit 
upon, shamefully ill-treated, weighed down with weari- 
ness, sorrows, and torments, and yet He forgot not 
His Apostle. That ungrateful disciple had just deeply 
aggrieved Him by denying Him three several times ; 
and lo ! instead of reproaching him as he deserved, 
He looked upon him with tender affection, and gave 
him, through the efficacy of His grace, strength to rise 
again. Oh, how blessed is it, then, to serve so kind a 
Master ! His love knows no limits ; His mercy is in- 
finite. "When we are so ungrateful as to offend Him, 
He might deprive us of life, and plunge us into the 
everlasting gulf of hell ; but He loves us, and proves 
to us His love by loading us with new graces to help 
us to return to Him in penitence, and to render us 
worthy of being still reckoned in the number of His 
cherished children. Yery insensate, then, is he who 
loves not Jesus, who yields not up himself to His 
mercy, and who clings not to His service for ever. 

2. Seeing the loving-kindness wherewith Jesus 
Christ bears the unfaithfulness of S. Peter, and the 
gentleness with which He recalls him to himself, learn 
the charity wherewith thou shouldst treat those over 
whom thou hast authority, when they fall into any 
fault. Dost thou not often reprove thine inferiors 
with harshness, and without indulgence, nay, with 
anger, if they have somewhat failed in their duties ? 
Dost thou not judge with severity their slightest errors, 
condemn them unmercifully, and even punish them 
rigorously? Is it thus that a Christian should act 
towards his brethren when they have unhappily com- 
mitted some fault? Oh, remember that thou art 



200 THE NOURISHMENT 

thyself a sinner, and perhaps a great sinner, in the 
sight of GrOD, and consequently needest indulgence ; 
and resolve to be no more so harsh and severe when 
thou mayest have cause to reprove in others the im- 
perfections and miseries inherent in our poor nature. 
Remember that thou must show thyself so much the 
more merciful to thy inferiors the more they are guilty ; 
remembering that the best way to bring them back to 
GrOD, and to replace them in the way of salvation, is 
to treat them with gentleness, to show them their 
faults with kindness, to spare their weakness, to excuse 
them charitably, and with tenderness to aid them to 
rise again. This example our Lord Jesus Christ 
left thee : fail not to imitate it. 

Colloquy. — God of love, give me grace to correct 
with wisdom and prudence the faults of my inferiors, 
whensoever duty obliges me to do so. I know, 
God, that I must exercise brotherly correction with 
meekness and gentleness. I know that I must not 
be swayed by anger or excitement, but by true zeal 
for the good of those entrusted to me. Grrant me, 
God, for the attainment of this, sweet and gentle 
manners, in order that my counsels and corrections 
may never exasperate any one. Grrant, that while I 
reprimand my inferiors, I may have no desire but that 
of doing them good. Lastly, vouchsafe to my words 
a strength full of meekness, that all things may con- 
cur to Thy glory, and to the spiritual advancement of 
the souls Thou lovest so ardently. Amen. 

Third Subject. 
S. Peter, beholding the look of his Divine Master 



OE THE CHRISTIAN SOUL. 201 

fixed upon him, recollected himself, and called to mind 
his sin ; and remembering how the Lord had foretold 
to him, that before the clock should crow twice he 
should have denied Him thrice, he hastened out of 
the vestibule, and wept bitterly. 

1. Weigh well the confusion, anguish and regret 
which this unhappy Apostle felt after the commission 
of this grievous sin. How must he not have smitten 
upon his breast ! What floods of scalding tears must 
he not have shed while accusing and condemning him- 
self! " Oh, most unworthy, oh, basest of men!" we 
may suppose he cried, " where are thy promises ? where 
is thy courage ? How hast thou opened thy mouth 
to deny Him who had lavished on thee His tender- 
ness ! He who had lovingly warned thee of thy fall ! 
Yes, life will be to me henceforth bitter, after thus 
wronging Him Who was my best friend." But not 
satisfied with only mourning over his sin as soon as 
he had committed it, he bewailed it all the rest of his 
life. S. Clement of Alexandria, who had long lived 
with him, writes, that every time that penitent Apostle 
heard the cock crow, he would kneel down and ask of 
Jestjs Christ the forgiveness of his unfaithfulness. 
What an example for thee, poor sinner ! Thou 
hast often denied Jestjs Christ by thy deeds, if not 
by thy words. His divine mercy has a thousand 
times called thee to penitence, and thou art deaf to 
His voice. Perhaps thou hast not shed yet a single 
tear over thy iniquities ; perhaps thy heart has not 
breathed one sigh of penitence. Is thy heart harder 
than a rock ? Weep, then, at length, unhappy 
sinner that thou art! and if thou canst not, seek 



202 THE KOTIBISHMEFT 

the Lord and ask of Him the gift of tears and of 
penitence. He will not refuse them to thee, thou 
knowest. 

2. Observe the promptitude with which S. Peter 
rose again through penitence, since immediately after 
his fall he went out from the palace of Caiaphas in 
order to avoid further occasion of sin. Consider, too 
with what confidence he casts himself on the mercy 
of God, rejecting every thought of despair. If, there- 
fore, thou shouldst ever unhappily fall into any great 
sin, learn from this example to return immediately to 
thy God ; to return into His favour through peni- 
tence ; to avoid occasions, and never to despair of the 
divine mercy, even were thy sins more in number than 
the sands of the sea, and more enormous than that of 
S. Peter. 

Colloquy. — Most loving Lord, when wilt Thou 
vouchsafe to me grace like S. Peter to weep as I 
ought for my sins ? Alas, have I not denied Thee 
more basely than S. Peter? Vouchsafe, then, to 
melt my heart with one glance of Thy love and mercy, 
that I may from the depth of my heart breathe forth 
sighs of grief, and worthily lament my sins ! Tes, O 
my Jesus, vouchsafe to cast one of Thy gracious 
looks upon me, a poor sinner ! Teach me to distrust 
my own weakness, and never to rely too much on my 
good resolutions, and to reckon alone on the help of 
Thy grace. Teach me to fly occasions of sin ; and if 
I should be so unhappy as to fall, to rise again quickly 
and always to cast myself into the arms of Thy mercy. 
Amen. 



OE THE CHBISTIAS" SOUL. 203 

practical Congftcratumg. 

OS THE TALL AND PEXITEXCE OE S. PETEE. 

Fiest Subject. 

1. S. Peter renounced his Master, who had pre- 
ferred him before the other Apostles, and had made 
him first among them. He renounced Him after having 
made solemn protestations of never forsaking Him. 
He renounced Him as his God and Master, saying 
that he knew not the Man : he who had boasted of 
his courage and valour in the supper-room, renounced 
Him at the voice of a maid-servant. Three times he 
renounced Him, and that with oaths and horrible im- 
precations. Behold the progress of sin. Behold how 
from little sins one insensibly falls into greater. Com- 
passionate this Apostle ; marvel at his fall ; examine 
into its causes. 

2. S. Peter fell, because he had grown cold in the 
love he bore his Master ; he had become lukewarm, 
and had followed Him only from afar. A lukewarm 
soul is not long without falling into great sins ; for 
lukewarmness is a mixture of charity and selfishness, 
of grace and nature, of devotion and coldness, as luke- 
warm water is half hot and half cold. Now, contrary 
qualities cannot dwell together without destroying 
each other ; selfishness increases in proportion as 
charity diminishes ; therefore not to advance is to go 
back. Besides, the soul cannot live without consola- 
tion; if she is lukewarm, and receiving none from 
Heaven, she must seek it on earth ; and as she has 
no more fervour, she commits many little sins which 



204 THE XOUEISHMEXT 

prepare her for those that are deadly. Add to this 
that these unfaithfulnesses cause God to deprive her 
of many favours, and that the devil easily overcomes a 
weak and languishing enemy. Art thou not in that 
state ? Is not that the cause of thy falls ? 

3. S. Peter fell because he leaned on his own 
strength too much. He knew not yet his need of 
grace ; he knew not his extreme weakness ; he was 
full of pride and presumption ; he said in his fervour 
that nothing could shake him ; he even preferred 
himself to the other Apostles, saying, that if they 
should all forsake Him, yet would not he. He was 
so full of confidence in himself, that even when his 
Master foretold to him that he would deny Him three 
times he could not believe it. He even asseverated 
that it would be otherwise, as if the Sosr of God 
could err, and be ignorant of his strength. Oh, how 
dangerous is it to rely on our own strength, and to 
confide in our own good resolutions ! is it not the 
cause of thy falls ? dost thou distrust thy own mind, 
heart, passions, and weakness ? Hast thou recourse 
to God ? prayest thou continually to Him to conduct 
and defend thee ? 

4. S. Peter fell, because he threw himself rashly 
into the occasion of sin. He entered into the house 
of Caiaphas, not to defend his Master, but to see 
what passed, and to hear what was said. He mixed 
among the soldiers, he warmed himself with them. 
He appeared intrepid, and the voice of one maid- 
servant frightened him, that of another made him 
tremble, and that of a soldier upset him, and caused 
him to deny his Master with oaths and imprecations. 



OE THE CHBISTIAtf SOTTL. 205 

Fly bad company, else thou wilt become wicked. 
What way is there of being chaste with the impure, 
sober with the intemperate, humble with the proud, 
devout with the impious ? Thou art such as are those 
whom thou frequentest, or else thou wilt soon be so. 
Thou hast grace sufficient to withdraw from their 
company, but hast thou grace enough to remain therein 
safely ? 

Second Subject. 

1. S. Peter arose, because he had fallen through 
fear and weakness. He had not renounced his Master 
in his heart, but only with his lips. His apostasy was 
most criminal, but so far to be palliated in that it was 
in a moment of surprise and precipitation. He still 
loved his blessed Master, although fear outweighed 
love. The danger he was in of being seized and given 
up into the hands of the judges, prevented him from 
reflecting on his crime, or from hearing the cock crow, 
or from remembering what Jesus Cheist had fore- 
told to him. As soon as his sin came to his remem- 
brance, he repented, and despaired not like Judas. 
This was the first cause of his conversion. 

2. S. Peter arose, because Jesus looked upon him, 
and caused him to remember his sin, and opened his 
eyes to see his sin, and touched his heart that he might 
weep for it and be penitent. That look was a dart of 
love which pierced his heart, and caused streams of 
tears to flow from his eyes. It was a ray of light and 
grace, rendering visible to him the love and preference 
of Jesus towards him, the charitable warnings He had 
given him, the blessings He had bestowed upon him, 



206 THE NOURISHMENT 

his own solemn protestations of never forsaking Hiin ; 
and, on the other side, it discovered to him his great 
ingratitude, unfaithfulness, treachery, and perfidy. 

3. Alas, S. Peter renounced his Master once only, 
and wept all his life. How often hast thou betrayed, 
renounced Him, through fear, through human respect, 
passion, malice, indifference, knowing what thou didst, 
and being hindered by no ignorance ! And how often 
has He looked upon thee after thy sin ! how many 
preachers have raised their voices to point out its 
enormity ! and yet thou weepest not, and repentest 
not ! How often hast thou wept for thy sin, when 
Jesus has looked upon thee, and yet hast gone back 
with the soldiers, and hast denied, beaten, buffeted 
Him more cruelly than the Jews. 

4. ye Heavens, be astonished at this treachery 
and perfidy ! "Who will give fountains of tears to my 
eyes to weep night and day for my sins and infi- 
delities ! Oh, good Jesus, cast upon me one look 
of Thy mercy : I will be converted now and for ever. 
I will be penitent for the rest of my life. It is the 
effect of Thy grace: suffer me not to abuse it as 
heretofore. 



MEDITATION XVIII. 

A PUBLIC COUNCIL HELD BY THE JEWS AGAINST 
JESUS; DESPAIR AND PERDITION OE JUDAS. 

FrasT Subject. 
The Lord Jesus had spent the whole night in the 
midst of outrages, injuries, and torments, such as no 



OF THE CHRISTIAN SOUL. 207 

human tongue can describe. The morning being come, 
the elders of the people and the scribes assembled 
a second time in council, under the presidence of 
Caiaphas, in order to declare again the sentence of 
death which they had passed the preceding day upon 
the Saviour, and to give to this sentence a judicial 
form which might impose upon the people. They 
therefore commanded Jesus to be brought back into 
their presence, and feigning a great desire to know the 
truth, they asked Him whether He still persevered in 
the reply He had given in the night, " Art Thou the 
Christ ? tell us." Jesus replied, with majesty, "I 
am : hereafter shall ye see the Son of Man sit on the 
right hand of the power of God." Then said they all, 
" Art Thou, then, the Sow of God?" The Saviour 
replied, "Ye say that I am." 

1 . Behold the malice and wickedness of the enemies 
of Jesus ; they assembled in haste at early dawn, in 
great numbers. They are so excited by hatred towards 
One "Who was innocent, that it was not possible for 
them to take any rest. Every delay thwarted their 
desires, and they seemed as if afraid the day would 
elude them. Yet it was about a sentence of death. 
Under circumstances such as those, one should judge 
maturely, condemn slowly, and delay for a while the 
execution of the sentence of condemnation ; since, if 
the accused be guilty, the sentence can at any time 
be carried out; whereas if by too great haste one 
should be put to death an innocent man, his life can- 
not be restored to him. But the Jews put all such 
considerations aside. Their impetuous passions sought 
not justice ; all it demanded was speedy satisfaction to 



208 THE NOURISHMENT 

itself. On the same night they had taken an innocent 
man prisoner, and had already accused and condemned 
him. Oh, he is to be pitied who has ceased to listen 
to aught save the voice of his passions ; he tramples 
under foot the most sacred principles of religion and 
equity ; he falls head foremost into an abyss ; and 
though he foresees the agonising remorse which will 
torment him when he shall have satisfied his desires ; 
nothing stops him ; he blinds himself voluntarily, and, 
notwithstanding his intimate experience of the evil he 
commits, he chooses to ruin himself at any cost, and 
thus rushes forward to his ruin. 

Oh, thou who meditatest upon this, fear, above all, 
to be carried away by thy passions : make no compact 
with them ; beseech the Lord to deliver thee from the 
blindness which they occasion, if thou wilt not become 
their unhappy victim. 

2. Cast thine eyes on Jesus, thus exposed to the 
fury of His enemies; behold the deplorable condition 
to which their cruelty reduced Him. He was pale, 
livid, weighed down beneath the load of indignities 
which during the night He suffered. Standing in the 
midst of the council-hall, bound with a cord, in degra- 
dation, marvel thou at His calmness, patience, resig- 
nation to the will of God ! See how peacefully He 
awaited the sentence which was to doom Him to an 
ignominious death ! But He was innocent ; his con- 
science bore witness thereto, and thence He enjoyed 
deep peace and tranquillity. 

"What a lovely thing is the innocence of the soul ! 
He who possesses it, be he in the midst of an army of 
accusers, calumniating him to his ruin, possesses a 



OF THE CHEISTIAN SOUL. 209 

treasure beyond appreciation. The thought that GrOD 
sees his soul, and is witness of his innocence, suffices 
for him, and consoles him for all besides. Te Chris- 
tian souls, who have preserved your baptismal inno- 
cence, or who, at least, have recovered it by sincere 
conversion and true penitence, preserve with care the 
treasure which is hidden within you. Te will certainly 
have much to suffer in this valley of tears ; ye will 
often be a mark for persecutions, outrages, contempt 
of the wicked ; often ye will find your holiest actions, 
your purest intentions, judged and condemned against 
all justice. But have confidence. GrOD sees you : 
He knows your desire to please Him, and as He is 
with you, who can hurt you ? Take courage ! lose all 
in the world — wealth, repose, parents, friends, life itself 
— rather than lose by a mortal sin the friendship of 
your GrOD ; suffer all, even martyrdom, rather than lose 
your innocence : for alas ! in losing it ye would lose 
peace in this world and Paradise in the next, which 
would be the most fearful of all your sorrows. 

3. Learn from the Loed Jesus Cheist to be patient 
in all the trials which befal thee, and calm in the dis- 
tresses of this life. Have thy heart set on being al ways 
pure and spotless in the eyes of GrOD, on "Whom de- 
pends thy happiness and thy misery in this life and the 
next ; and be not disquieted when men accuse thee 
wrongfully, condemn, and despise thee ; fear them not, 
for their judgment will not render thee less pleasing 
to the Loed, nor less worthy of His love. As long as 
thou remainest faithful to Jesus, men may do what 
they will, they cannot hurt thee. 

Colloquy. — gracious Jesus, how swift have I been 
p 



210 THE NOURISHMENT 

hitherto in offending Thee, but how idle and negligent 
when it was to serve Thee ! Hasten not Thy retribu- 
tion against me, my GrOD ! and, notwithstanding 
my numerous sins, remember all the patience where- 
with Thou didst treat Thine enemies at the time of 
Thy Passion. Thou wast then overwhelmed with the 
most unworthy treatment, but Thou like a lamb full 
of meekness, didst keep silence. Bear with the same 
mercy all my ingratitude, and take not the revenge it 
deserves. Grant me, likewise, grace to suffer without 
complaining, the accusations others may bring against 
me. If I am guilty, I deserve their censure and hu- 
miliation ; if I am innocent, I shall find a powerful 
motive of consolation in the thought that my innocence 
is known to Thee, — that Thou wilt be the decider of 
my eternity, and that on Thee depends my happiness 
for ever. Cause me, then, O Lord, to serve Thee 
with a constant faithfulness, and labour to be more 
and more pleasing unto Thee, that I may act only 
with the intention of fulfilling Thy holy will ; and 
after that, may I in no wise trouble myself about the 
opinions and contempt of men. Thou alone, my God ! 
sufiicest me : the rest is nothing without Thee. Amen. 

Secokd Subject. 

Consider what took place in the hall of Caiaphas 
and the chief priests, when Jesus pronounced the calm 
and majestic reply we have just heard. As these un- 
worthy magistrates only awaited His reply to condemn 
Him again, they cried out, as the day before, " "What 
need we any further witness, for we ourselves have 
heard of His own mouth ? He has called Himself the 



OP THE CHEISTIAX SOT7L. 211 

Sox of God : a horrible blasphemy, which deserves 
death." And at the same time rising from their seats, 
they, with one accord, overpowered Him with blows 
with their feet and hands, and led Him to Pilate 
through the streets of Jerusalem, which were full of 
people, gathered together from every quarter of the 
town to see Jesus, and to enjoy the sight of a great 
criminal who was being led before His judges. 

1. Be astonished at the sight of the blindness of 
these wretches, who, to satiate their hatred against a 
Man whose presence condemned their pride and all 
their vices, shrink not for a moment from giving Him 
up into the hands of a strange and heathen Judge, al- 
though well knowing Him to be innocent, in order to 
obtain against Him a sentence of death. To what an 
excess did their jealousy lead them! But therein 
they unconsciously were fulfilling the secret designs of 
the profound wisdom of the Most High: for as jEsrs 
Cheist died for all men, He would be thus outraged 
for all, and He permitted all, both Jews and Gentiles, 
to concur in His death. 

2. Understand by this example how dangerous it is 
to yield to the mean and contemptible sentiments of 
jealousy and envy. Envy is a passion which cannot 
endure the brightness of virtue in a neighbour : it de- 
tests a man solely because he is good, judges him 
because he is happy and guiltless ; is afflicted at the 
prosperity of others, and rejoices in their affliction. 
Little by little this wretched passion degenerates into 
hatred, and frequently draws one into the most fearful 
disorders. Oh, then, fear envy. Tear up its smallest 
roots from thy heart. Be humble, and thou wilt never 



212 THE NOITSISHMEXrX 

be envious. Envy is the daughter and sister of pride. 
It is because we cannot bear an equal or a superior, 
that we are afflicted at the prosperity or the merit of 
others. Be humble, and thou wilt rejoice in seeing 
others more esteemed, more loved, more employed, 
more honoured, or richer or more virtuous, more holy 
and perfect than thyself. Be contented with being 
more humble than they, and thenceforth thou wilt re- 
joice in seeing them greater than thyself. 

3. Consider all that thy Divine Master had to suffer 
for love of thee on the way from the palace of Caiaphas 
to the Judgment-hall of Pilate. See Him traversing 
the streets of Jerusalem ! He has His hands bound 
behind His back ; a heavy chain weighs down His 
shoulders ; He is reviled, struck, and insulted in every 
manner by the same nation which lately had reve- 
renced and blessed Him. Alas ! it was no longer 
Jestjs teaching, expounding the law, casting out devils, 
healing sicknesses, raising the dead, whom they came 
to see. It was Jesus degraded, despised, accused, 
and condemned: Jesus opening not His mouth, mo- 
tionless, defenceless. It was no longer a people hun- 
gering after the Word of God, glorifying Him, mar- 
velling at Him with reverence ; it was a people drawn 
by curiosity, deluded by appearances ; a people who 
now saw in Jesus, a blasphemer instead of a prophet, 
a hypocrite instead of a saint, a man reprobated and 
forsaken by GrOD instead of the So^s" of GrOD. If among 
the people there were some few of an upright heart 
and a less superficial character, these saw in Jesus 
still a just man, but one who was unfortunate, weak, 
and powerless, given up to the fury of his enemies, and 



OF THE CHRISTIAN SOUL. 213 

unable to sustain himself. All Israel failed to discern 
the Messiah, their King and Savioub, in the state of 
weakness and humiliation wherein they beheld Him ; 
the Apostles themselves ceased to hope in Him. 

4. Lastly, consider another sort of humiliation to 
which Jesus condescended to submit at that time for 
thy sake. He was the God of glory — to Him alone 
appertained all honour and greatness — and behold He 
was presented before a heathen judge, as a man guilty 
of great crimes, and worthy of death ! Understand, if 
thou canst, the whole bitterness of this insult to His 
soul ; and recollecting thyself, be astonished that thou 
canst ever be proud and susceptible, so as not even to 
be able to bear a slight omission of respect, or a word 
somewhat offensive, even when spoken thoughtlessly 
and without ill-nature. Oh, thou art yet a poor imi- 
tator of Jesus Christ ! thou who wilt bear nothing 
from any one, and who shrinkest from the least of 
those humiliations which are inseparable from inter- 
course between men, even the best. AValk more 
faithfully, then, in future in the footsteps of thy Divine 
blaster, after the example of so many saints, who, for 
love of Him and to attain heaven, consented to be ill- 
treated, despised, outraged by men on earth. Be no 
longer inwardly irritated when thou conceivest thyself 
less respectfully treated than is thy due; and re- 
member that having so often deserved by thy sins to 
be trampled under foot by devils in hell, there is no 
ill-treatment which thou shouldst not be ready to re- 
ceive from thy fellow- creatures in expiation of thy 
sins, and in reparation of the offences thou hast so 
often committed against GrOD. Be willing to be hum- 



214 THE tfOTTRISHMENT 

bled on earth in a spirit of penitence, and the Lord, in 
His mercy, will not fail to exalt thee one day in heaven. 
Colloquy. — God of eternal glory, Thou promisest 
endless happiness to those who for love of Thee endure 
humiliations and strive to mortify themselves. These 
Thy promises have inspired a countless multitude of 
saints with the desire to suffer great things for Thy 
glory. I also, my God, desire to enter into heaven, 
and attain one day a like felicity with them ; I there- 
fore resolve henceforth to bear the ill-treatment, con- 
tempt, and humiliation which may come to me from 
my fellow- creatures. Pill my soul with a great thirst 
for the glory and blessedness of Paradise, that, ani- 
mated by the hope of one day possessing them, I may 
disdain earthly honours, to give my whole care to secure 
eternal glory. I love Thee, God, "Who rewardest 
with munificence the virtues, patience, and humility of 
Thy servants ! I love Thee, and am resolved to prac- 
tise these virtues of patience and humility, because 
they honour Thee, and give me the confidence of pos- 
sessing Thee one day in heaven. Bless my resolution, 
and come to the help of my weakness. Amen. 

Third Subject. 

Nevertheless, the traitor Judas, hearing that Jesus 
was condemned to death, recollected himself, beheld 
the enormity of his crime ; and thinking it was without 
remedy, and that so great a sin could not be forgiven, 
he brought back the money to the chief priests, saying, 
to them, " I have sinned, in that I have betrayed the 
innocent blood ;" and going forth from the Temple in 
despair, he went and hanged himself on a tree, in such 



OF THE CHEISTIAS" SOUL. 215 

a way that he burst asunder in the midst, and all his 
bowels gushed out. 

1. In this circumstance, weigh well how great is 
Satan's craftiness in deceiving us. Previous to the 
sin, he neither allows us to see its enormity nor its 
maliciousness : he easily persuades us that it is but 
weakness and insignificance, a thing of no consequence, 
which very little can set to rights. But no sooner is 
the sin committed, than, changing his policy, he so 
magnifies it, and suggests such shame and confusion, 
that he throws the prisoner into despair. Learn from 
hence to be ever on the watch, lest the devil should 
deceive thee, as he has deceived so many others. 
Learn also to respond to the mercies of the Loed, and 
pray to Him graciously to sustain thee with His all- 
powerful Hand, that thou mayest never unhappily fall ; 
but yet, if that calamity befall thee, however enormous 
thy sin may be, however degrading thy fall may appear 
to thyself, beware of being dragged on to despair. 
Rather hasten at once to cast thyself into the arms of 
God's mercy, and be assured it will be ever inclined 
to receive thee, if thy heart be truly contrite and 
humble. Go; after dishonouring God by thy sin, 
honour Him by confiding in Him. Go ; and though 
thou hast ceased to be as His child, He is not the 
less to thee a Father full of tenderness. Thou hast in- 
deed been wicked ; but He is essentially and eternally 
good. Go, then, to Him, poor sinner ; for His arms 
are stretched forth to receive thee : go to Him with 
confidence and sorrow for thy sins, and He will for- 
give thee, and thou wilt be again His beloved child, 
the object of His tenderness. 



216 THE NOTJEISHME^T 

2. Behold, how circumspectly thou must labour to 
the end for thy salvation ; since Judas, who was the 
Apostle of Jesus Cheist, and so highly privileged as 
to have dwelt for a long time in His companionship 
and intimacy, was a reprobate. Serve the Loed, then, 
always with holy fear and trembling, and regard not 
thyself as secure of thy salvation, so long as thou hast 
not yet reached the gate of eternal blessedness. 

3. Observe how great was the obstinacy and treach- 
ery of the Jews ; for neither the confession of Judas, 
who came to acknowledge to them his sin, nor his 
restitution of the money they had given him, nor the 
violent and judicial death of that wretched man, could 
avail to make them declare the innocence of Jestjs 
Cheist. On the contrary, more furious than ever, 
they pursued still more ardently their design of put- 
ting Him to death. 

4. Beseech the Loed that He may never suffer 
thee to offend Him mortally ; but if, by a terrible 
effect of His justice, thou shouldst thus fall, implore 
of Him grace that thou remain not hardened in sin ; 
but that thou mayest arise quickly through penitence, 
return into His friendship, and persevere till death in 
the exercise of all virtues. To fall into sin is a great 
evil ; to persevere in sin is a still greater one ; but to 
grow hardened in sin, so as to cleave to it, at the 
risk of dying impenitent, is an evil to be wept for 
with tears of blood. May it never be thine ! 

Colloquy. — Sustain me, my God, because I am 
weak. Give me Thy grace that I may not fall into 
sin. Alas ! if Thou deprive me of Thy powerful pro- 
tection, I shall offend Thee ; and infinitely worse, shall 



OP THE CHRISTIAN SOTTL. 217 

slumber in the mire of my iniquities. my God, 
how great is my wickedness ! How everything within 
me inclines to evil ! I tremble when I reflect that all 
my past sins have merited to me hell ; and that from 
one moment to another they may cast me there. In 
the midst of such fearful peril nothing in the world 
can comfort me, except the thought of Thy infinite 
mercy and boundless love. It is to that I flee ; it is 
to that I appeal : and supplicate it for the continual 
gift of perseverance in good. Yes, O my God, I make 
this resolution unto Thee ; knowing how weak I am, 
I will frequently implore Thy help, and beseech Thee 
to grant me Thy assistance. Forgive me all my past 
faults ; sustain my present weakness ; and give me 
grace to serve Thee henceforth with so much faithful- 
ness, that I may die in Thy love, and have the hap- 
piness of one day loving Thee eternally in heaven. 
Amen. 

involutions. 

OS SPIRITUAL HEADING-. 

1. However large may be a fire, it will not fail to be 
extinguished, if care be not taken to throw wood on 
from time to time, to feed it. In like manner how 
well instructed soever we may be in the truths of our 
holy religion, we shall soon forget them almost en- 
tirely, if we do not keep them up in our minds by the 
reading of good books. Piety and the love of God 
are nourished by holy thoughts, and it is chiefly in 
spiritual reading that we imbibe these. 

2. Spiritual reading has been always strongly re- 



218 THE XOTBISKtfEXT 

commended by the saints. The Apostle S. Paul ex- 
horts his disciple Timothy never to omit it : " Give 
attendance to reading," &c. S. Gregory Nazianzen 
and S. John Chrysostom urged it unceasingly upon 
the faithful in their time ; saying that it was like a 
mirror in which we see things clearly as they are, and 
wherein we learn to undeceive ourselves respecting 
the vanities of this world. S. Bernard, and many of 
God's saints, had the highest esteem for spiritual 
reading, and led all whom they directed to be constant 
to it. 

3. For the greater portion of Christians, spiritual 
reading is perhaps still more useful than listening to 
sermons. It often happens that, after hearing a good 
sermon, the memory retains only a vague impression 
of it, so that in a few days it is effaced. Besides, we 
cannot hear a sermon every day ; and often when 
there is one, we have not time to go to it. On the 
contrary, when we possess a few good books, we may 
read them as often as we wish, and when we wish, 
and so frequently, that it would be almost impos- 
sible to forget what we have read. 

4. Adopt, then, the praiseworthy habit of never 
passing, if possible, a single day without some spiri- 
tual reading, of at least a quarter of an hour's dura- 
tion. Thou wilt find in it a powerful means of ad- 
vancement and perseverance in virtue. There are in 
heaven a great number of the blessed, who have owed 
their conversion and eternal salvation to the reading 
of a pious book. Thou canst, if thou wilt, do as they 
did, and attain to the same happiness ; attend, there- 
fore, to the following suggestions. 



OF THE CHEISTIAX S0"CL. 219 

5. Eead not from curiosity, to satisfy thy mind, but 
to learn thy duty. Before thou beginnest to read, 
raise thy heart towards God, to ask His light and 
grace. 

6. Eead with reverence, because it is God "Who 
speaks to thee in the book. " When we pray," says 
S. Augustine, " we speak to our God ; but when we 
read a holy book, it is God Who speaks to us." 

7. Eead with regularity, and go not perpetually 
from one book to another, or from the beginning at 
once to the end, or from the end to the beginning ; 
else thy reading will be unprofitable. 

8. Eead one book at a time, and not a great many 
at once ; for as it is not wholesome for the body to eat 
many different meats, so it is not profitable to the 
soul to read many books, without fixing the mind 
on any. 

9. Eead little at a time. The water which falls in 
torrents, penetrates not into the earth ; whereas soft 
and gentle rain waters and fertilises it. So is it with 
spiritual reading : it waters our soul with heavenly 
graces, but only when it is pursued with calm slow- 
ness and pensive recollection. It is, therefore, an 
error to suppose that the more books we read, the 
more good we derive. The important thing is to read 
with attention. The drone flies eagerly through a 
multitude of flowers, enters one after another, and yet 
never succeeds in forming a single honeycomb. The 
bee, on the contrary, alights on fewer flowers ; but 
she enters deeply into the calix, gathers up carefully 
the juice it contains, and thereof forms a palace of 
wax and a comb of delicious honey. Follow this ex- 



220 THE KXHTRISmiEXT 

ample. Confine thyself, at each spiritual reading, to 
a small number of pages ; strive to understand them 
well, and form from them some good resolution which 
may serve to make thee better. 



MEDITATION XIX. 

JESUS IS LED BEFORE PILATE. 

Fibst Subject. 

Iisr giving up the Lord Jesus to Pilate, the elders of 
the Jewish nation had no other idea than the more 
completely to satiate their hatred. The last mode of 
death among the Romans was the cross : the slowest, 
the most cruel and degrading to which they con- 
demned malefactors. And it was to this death that 
these infuriated men would condemn the Saviour, be- 
cause every other kind appeared to them too mild. 
"With this intention, they led Him before the governor 
as a state criminal, Who called Himself the King of 
the Jews. But when they had reached the outer 
door of the judgment-hall, they entered no farther ; 
because, if they had gone within the dwelling of 
a heathen, they would have been defiled, as they 
thought, and could not have e?„ten the Passover. 
They therefore remained without, waiting for Pilate 
to come himself, and receive from their hands the 
captive Whom they had brought. 

1. Measure, if thou canst, the whole extent of the 
affliction which then weighed on our Divine Sayiour. 



OF THE CHRISTIAN SOUL. 221 

'From the moment that the soldiers had seized Him in 
the Garden of Olives up to this hour, He had been 
continually exposed to every kind of ill-treatment and 
wrong in succession without intermission or repose. 
This kind Master, "Who was very Innocence, had not 
only borne blows, insults, false accusations, and the 
mockings of His enemies, throughout a whole night, 
but at daybreak He had been basely dragged along, 
like a malefactor guilty of death, before a judge, a 
stranger to His nation, who, through fear and weakness, 
and contrary to all justice, was about to condemn Him 
to a degrading death. Around him was an excited, 
fanatical mob, gathering from all parts of the town to 
insult Him ; an ungrateful people, who, forgetting the 
benefits which He had showered upon them during the 
three years of His apostolic career, united their san- 
guinary vociferations to those of the Chief Priests and 
Scribes and Pharisees. Oh, how cruel must have 
been the agonies which the heart of our Divine Master 
suffered under in these sorrows ! Reflect thereon for 
a few moments, and compassionate Him with thy whole 
heart. Thank thy Lord Jesus for having thus sub- 
mitted Himself to so many griefs for thy salvation ; 
promise to love Him henceforth with an ever-increasing 
fervour ; and show Him, by the holiness of thy works, 
that thou belongest to Him, and wilt be ever His, un- 
reservedly. 

2. Observe in this place a striking instance of the 
inconsistencies into which a devotion which is merely 
external leads men, when it is destitute of morality 
and stained with superstition. The chief priests dared 
not enter into the governor's palace for fear of becom- 



222 THE NOTTBISHMKPrr 

ing unclean, and of being unable to eat the Passover ; 
but yet they hesitate not to condemn an innocent per- 
son, and put Him to an ignominious death. They 
scruple about a legal impurity, but have no remorse 
for an atrocious crime. Oh, how many bad Christians 
are there who resemble them ! How many who make 
their religion consist in some external practices, often 
minute and vain, which they would not omit for any 
thing in the world, and who find no difficulty in 
breaking the laws of God and the Church ! and withal, 
they believe themselves in the right path, and profess 
to be fulfilling their religious duties, and feel no cause 
for self-reproach, and conceive that no one has a right 
to expect more from them. 

3. Art thou not, unhappily, of the number of these 
blind Christians ? Art thou not satisfied with fulfilling 
certain external practices of religion which are agree- 
able to thee and fall in mostly with thy inclination ? 
Thou attendest the divine services on Sunday, thou 
readest some pious book daily, sayest thy prayers, and 
givest alms, &c. ; but withal thy conscience upbraids 
thee not for omitting Communion from year to year ; 
thou hurtest thy neighbour's feelings by thy words, 
and destroy est his reputation by thy detractions, bitter 
tale-bearings, and even calumnies ; thou heedest not 
the Church's rules of fasting and abstinence, &c. And is 
it thus thou thinkest to honour God, thus to secure thy 
salvation ? Oh, thou art grievously mistaken ! Know 
this well, — it is the Apostle S. James who warns thee 
thereof, — if thou fail to fulfil the law of God in one 
point, it is as if thou shouldst fail in all. God will not 
give thee heaven for having done this or that good 



OF THE CEEISTIA^" SOUL. 223 

work, but for haying fulfilled His whole law. He es- 
teems not worthy of eternal life those Christians who 
merely obey His commandments in those things which 
please them or cost them little, but those who do 
themselyes perpetual violence in order to obey Him 
in all things. 

Colloquy. — gracious Jesus ! Who hast consented 
to suffer for love of me so many insults, wrongs, ca- 
lumnies, and indignities in the course of Thy Passion, 
how should I have a heart so hard as to refuse to love 
Thee ! Xo, Loed, it cannot be ; I cast myself at Thy 
Feet, I adore Thee as my God and Savtoee, and I 
cling to Thee ever as my best Friend ! To prove to 
Thee my love and my gratitude, I firmly resolve to 
suffer all, and to die rather than disobey in any way a 
single point of Thy holy law. Help me with Thy grace, 
and sustain my tottering steps in the paths of Thy 
commandments. Suffer me not to limit my religion 
to a few practices, good in themselves, but insufficient 
for salvation. To be faithful to Thy law, and Thy 
whole law, at whatever cost is, God ! that which I 
desire to be to my latest breath. Come to my help, 
O Jesus ! give efficacy to my good resolutions, that I 
may be Thine to-day and for ever. Amen. 

Second Subject. 

Pilate, in a praiseworthy compliance with the scru- 
ples of the Jews, came forth from his palace and went 
to meet them. " What accusation," said he, "bring 
ye against this Man ?" It was not an easy thing to 
find a subject of plausible accusation against the King 
of Saints. The Jews had hoped that Pilate would 



224 THE NOURISHMENT 

condemn Him upon their simple denunciation, without 
requiring them to particularise the crimes or produce 
the proofs. Deceived in their expectation, they replied 
with sharpness and arrogance, "If He were not a 
malefactor, we would not have delivered Him unto 
thee." Pilate was not satisfied with this vague accu- 
sation, and urged the Jews to specify clearly the com- 
plaints they had to bring against Jesus Christ. Then 
they replied, " We found this fellow perverting the 
nation, and forbidding to give tribute to Caesar, saying, 
that He Himself is Christ, a king." 

1. Observe how false were the accusations brought 
against Jesus. They accused Him of being a turbu- 
lent and seditious man, and of seducing the Jewish 
nation to revolt ; and yet it was of public evidence, 
that, during the three years of His apostolic life, He 
had zealously preached submission to the ordained au- 
thorities, together with subordination, humility, peace, 
and love of our enemies. He was likewise accused of 
having dissuaded men from paying tribute to Caesar, 
— a grievous lie, inasmuch as He had even performed 
a miracle to enable Himself to pay tribute for Himself 
and for S. Peter ; and that He had upon one occasion 
replied to some who thus accused Him, " Render unto 
Caesar the things which be Caesar's." Finally, they 
accused Him of having aspired to royalty, and given 
Himself the title of King. This was likewise a calumny, 
for when in Galilee the people wished one day to make 
Him a king, He quietly eluded their eagerness and 
retired to the wilderness. It is thus that too often, 
in this land of exile, the wicked falsely accuse the 
righteous and the servants of God. They spy out 



OP THE CHRISTIAN SOUL. 225 

their words and ways : they attribute evil intentions 
to their best actions. They slander them ; they tear 
their reputation to pieces, drag it through the mire, 
and seek to destroy it. Oh, disciple of Jesus Cheist, 
be not astonished at being treated like thy Master, 
but rather rejoice. Live ever in such a way that thy 
conscience may not reproach thee with any heavy sin 
before God ; and then the more the wicked strive to 
blacken thee, the more pleasing thou wilt be in the 
sight of the Lobd. Love the abjection to which 
they condemn thee, accept it willingly, with the inten- 
tion of expiating thy pride, and be assured that thy 
patience shall be fully recompensed in Heaven. 

2. We cannot but loathe the profound wickedness 
of those Jews who, convinced of the innocence of the 
Saviour, nevertheless sought every possible means of 
making Him pass for guilty. Thou, too, condemnest 
it in thy heart. But say, hast thou never imitated 
their conduct ? Hast thou never, through hatred or 
jealousy, falsely accused thy neighbour ? Canst thou 
say truly that no slander has ever escaped thy lips ? 
Slander ! that is a sin of so detestable a nature, that 
he who is guilty of it dares not acknowledge its guilt 
to himself; and yet it is a common thing in the world. 
It destroys in a moment the best and most unblemished 
reputations ; it prefers to attack whatever is most 
pure, most virtuous, most holy, and thereby causes 
the weak to be offended, and religion to be blasphemed. 
Yet, again, hast thou never been guilty thereof? 
Answer ; alas, thy conscience perhaps accuses thee of 
many slanders, the remembrance of which thou hast 
striven to stifle! "Well, weep for them; repent of 
Q 



226 THE KOUBISHMENT 

them, and labour henceforth prudently to repair the 
evil they may have occasioned. 

Colloquy. — Jesus, Who didst consent to be 
weighed down beneath the burden of black calumnies, 
and Who didst nevertheless resist them by violence 
alone, teach me to imitate Thy holy example ! If 
I should be at any time myself an object of the calum- 
nies of the wicked, grant, O Loed, that, amid their 
untrue accusations, I may maintain my soul in calm 
and peace. Be far from me useless complainings, 
words of contempt, and desires of revenge. I will 
suffer all things for love of Thee, and for the conver- 
sion of those who accuse me. Alas, my Saviouk, I 
have formerly been wicked enough myself to calum- 
niate my neighbour ! Forgive me those serious sins 
of which I repent, and which I will no more commit. 
Grive me strength and opportunity to repair them : so 
that when I shall appear before Thee to be judged, I 
may have nothing wherewith to reproach myself, and 
may receive from Thy hand the crown of glory which 
Thou wilt give to penitence and repentance. Amen. 

Thied Subject. 

Pilate as a wise man, saw at once that the accusa- 
tions of the Jews were vague and destitute of proofs 
and that no witnesses were produced. But as they 
certified that Jesus had called Himself a king, he 
wished to examine into tins last point. He went back 
therefore into the judgment-hall ; and summoning 
Jestjs before him, he asked Him if He were really the 
King of the Jews. " Jesus answered, My kingdom is 
not of this world. If My kingdom were of this world, 



OF THE CHRISTIAN SOUL. 227 

then would My servants fight ; but now is My king- 
dom not from hence." 

1. My kingdom is not of this world. — The grandeurs, 
the riches, the kingdoms of this world have but a time, 
and vanish with fearful rapidity ; but the kingdom of 
Jesus Christ will have eternity for its duration. O 
Christian, thou who lovest thy GrOD, who servest Him 
faithfully, how many reasons hast thou not for detach- 
ing thyself from all the things of earth, and for sigh- 
ing only for the solid blessings which GrOD reserves for 
thee in Heaven ! Wouldst thou not be most blind 
and foolish in setting thy thoughts and affections 
in the honours and riches which the world offers thee, 
when thou knowest that all these false blessings 
vanish like smoke, and flee away like a vain shadow ? 
Oh, do better ! Strive by the holiness of thy life to 
gain eternal riches, and by many years of labour seek 
for a repose which will have no end. And if thou 
seest the enemies of GrOD prospering in their affairs, 
succeeding in all their undertakings, accumulating to 
themselves honours, dignities, and distinctions, be not 
cast down ; but raising thy eyes towards Heaven, say 
to thyself, " My kingdom is not of this world ;" it is 
not here I would look for distinctions, glory, and 
peace, but in the abode of the blessed : and be con- 
vinced that this thought will console thy heart infi- 
nitely more than all the good things of this world 
could afford it real happiness. 

2. My kingdom is not of this world. — These words, 
spoken by the Saviour's lips some hours before His 
death, have been receiving a new ratification daily for 
more than eighteen hundred years. Jesus is the 



228 THE NOURISHMENT 

King of kings ! and yet He is unknown, despised, 
persecuted by a great number of those for whom He 
willed to expire on a cross. For these eighteen hun- 
dred years His religion, His ministers, His servants 
have been the objects of the hatred, scorn, and perse- 
cutions of the world. It is often enough to belong to 
Jesus to be the object of the ridicule of the wicked. 
my God, art Thou, then, no more the Sovereign 
Lord of all that exists ? Forsakest Thou those who 
are faithful to Thee? No, no. The Lord often 
leaves His own people to bend beneath the weight of 
the tribulations of this life ; but He sustains them by 
the sweetness and the strength of His grace. Thereby 
He breaks all the bonds which bind them to this land 
of exile. He raises their thoughts and their hopes 
heavenwards, and thus opens to them the entrance of 
that glorious Kingdom, where a throne shall be the 
reward of their courage and their sufferings. 

Colloquy. — Kingdom of Jesus Christ ! King- 
dom where, in the company of angels, and in the pre- 
sence of God Himself, will shine patriarchs, prophets, 
virgins, martyrs, all saints, and Mary, His own mother ! 
Kingdom whither I am myself invited to come, and 
whereunto I shall certainly attain if I persevere to the 
end in the holy love of God ! Kingdom of eternity, 
be ever present to my remembrance ! In the midst of 
my sorrows, trials, conflicts, and all crosses, let me 
cry : " Courage, my soul ; the Kingdom of thy Jesus 
is not of this world. Go forward ; thy tribulations 
will have an end, thy tears will cease to flow ; thou 
wilt soon reach the end of thy conflict. Beautiful will 
be thy reward ! Thou wilt receive an immortal crown 



OF THE CHRISTIAN SOUL. 229 

in the kingdom of G-od !" Blessed Jesus, I am not 
worthy of that crown. I have done nothing yet to 
deserve it ; but I trust in Thy mercies, and presume 
to ask Thee for it. Grant me the grace to serve Thee 
all the days of my life with an ever-increasing ardour, 
faithfulness, and filial fear. Bless the little I can do 
for Thy glory ; sustain me in the hour of my death ; 
and at last, when I shall come before Thee to abide 
my judgment, receive me into Thine eternal Taber- 
nacles ! Amen. 

^Resolutions 

SOME SUGGESTIONS AS TO THE MANNER OF CON- 
QUERINO SINS. 

I. USEFULNESS OE EKEQUENT CONFESSION TO GOD. 

1. Confession is one of the most consolatory exer- 
cises of our holy religion, and one of the most effica- 
cious means whereby to justify poor sinners who wish 
to turn to Q-OD, to encourage and strengthen souls 
who are still weak in His service, and to lead on 
stronger souls to a high degree of perfection. " If 
we confess our sins, G-od is faithful and just to for- 
give us our sins." 

2. Frequently to practise this duty has always 
been approved, practised, and recommended by Q-od's 
saints. 

II. WHAT WE SHOULD DO. 

3. Every time thou confessest thy sin to thy 
Maker, be attentive to the four following rules : 
1. Examine thyself carefully. 2. Excite thyself to 



230 THE NOURISHMENT 

contrition for thy sins, and to good resolutions, and 
ask God humbly for both. 3. Confess with sin- 
cerity and simplicity of heart. 4. After confession, 
make some amends without delay or omission. 

III. EXAMINATION OP CONSCIENCE. 

4. Examination of conscience should be performed 
with care and attention, but without scruple. More 
or less time should be given to it, according as we are 
in this habit ; but a quarter of an hour's self-examina- 
tion is quite enough for those who do so frequently ; 
if they have committed some very great sin, it will 
present itself readily to their remembrance. Besides, 
it should never be entered upon without their having 
first asked fervently for the light of the Holt Spirit. 

5. To strive, in self-examination, to remember every 
thing ; the smallest venial fault to which human 
frailty is liable is an error. The multitude of our 
failings is infinite, and all our diligence will never 
enable us to discover more than a small portion of 
them. "We need not prick and torment our poor 
hearts thus. When we have sufficiently looked into 
our sins, let us stop there, and repose ourselves, and 
the whole amount thereof, on the infinite mercy of 
Jesijs Christ. 

IV. CONTEITION. 

6. Contrition is absolutely necessary to a good con- 
fession. It is possible in some cases to receive the 
forgiveness of our sins without self-examination and 
confession; but never without contrition. Confes- 
sion without contrition is an illusion or a sacrilege. 
Think seriously of this. 



OF THE CHRISTIAN SOUL. 231 

7. A person who had outwardly led a very edifying 
life, said to his spiritual guide ; " That which frightens 
me most at this moment is, that I have very often 
confessed from habit, and without sorrow for my 
sins." Alas, how many Christians are there who 
might indeed hold the same language ! Art thou 
perchance of the number ? 

8. The more contrition thou hast in confessing thy 
sins, the more perfect will thy confessions be. Excite 
it, then, diligently in thy heart, and above all, ask it 
of God, who alone can give it thee. 

9. Detest thy sins because they offend a God Who 
is infinitely gracious, and infinitely worthy of all the 
homage of thy heart. 

10. Detest thy sins, because they wrong a God 
"Who is infinitely good, a God "Who loves thee as a 
father, Who has never done thee harm, but Who 
rather has always loaded thee with blessings. It was 
once asked of a holy person, why the remembrance 
of her sins, which had been already forgiven, still 
caused her so much sorrow. "Alas," replied she 
weeping, "they wounded the heart of my Father 
and Best Priend. Oh, how painful it is to me to re- 
member that there was a time when I responded to 
the love of my God by offences and ingratitude ! I 
shall never be consoled till I am with Him in Heaven, 
and when He shall Himself have given me the as- 
surance that all is forgotten." 

11. Detest thy sins, because they occasioned the 
Passion and Death of our Loed jEsrs Cheist. If 
thou hast had the unhappiness to commit a great sin, 
it is a matter of faith that, by thy sin, thou hast cru- 



232 THE NOURISHMENT 

cified anew thy gracious Savtour. It was thou that 
didst betray, scourge, crown Him with thorns, nail 
Him to the cross, and lastly, pierce His Heart. And 
if thou have committed a hundred sins, thou hast 
thereby renewed a hundred times the sorrowful Pas- 
sion of Jesus. Oh, what cause for bitter tears ! It 
is related, every time that Francis of Assisi meditated 
on the Passion, he felt such acute grief for his sins, 
that he burst into sobs, and shed floods of tears. In 
casting his eyes upon Christ crucified, he would cry, 
" good and most gracious Jesus ! it was my sins 
which crucified Thee." Sometimes the violence of 
his grief and love were such, that it caused him to fall 
senseless, so that his brethren were obliged to support 
him in their arms. 

12. Detest thy sins, because they cover thy soul 
with a hideous leprosy, and render it an object of 
horror in the sight of God. If thou hadst faith, how 
powerful would that consideration be to thee ! It has 
been said that God has showed to many saints, in 
mental prayer, the state of a soul in mortal sin ; and 
they have assured us that they would have died of 
terror, unless a special degree of grace had given them 
strength to endure such a spectacle. A soul in mor- 
tal sin is a thousand times more hideous than a corpse 
in putrefaction. Pear, then, to commit sin ; detest 
it if thou have committed it, in order to obtain for- 
giveness. Violent threats were once held out to S. 
John Chrysostom, on the part of the empress, for re- 
fusing a thing which was unjust. " Gro and tell the 
empress," said the holy Archbishop, "that Chrysos- 
tom fears but one thing, and that is to stain his soul 



OF THE CHRISTIAN SOUL. 233 

with, sin." Oh, how happy should we be if we felt 
likewise ! At least let us excite these feelings in our 
soul, and then let us preserve them to our last breath. 

13. Detest thy sins, because they would deprive 
thee of the happiness of seeing and loving Q-od in 
Heaven. The mother of the Maccabees, in order to 
encourage one of her sons to die nobly rather than 
offend Gtod, said to him, " My son, look up to Hea- 
ven ;" and I likewise, to encourage thee to detest thy 
sins above all things, do cry to thee, " Look up to Hea- 
ven." That glorious Heaven will be thine for ever, 
if thou abhor thy sins ; otherwise thou wilt for ever 
lose it. Choose, therefore. 

14. Detest thy sins because they deserve hell. Oh, 
what is hell? We will not put ourselves to the pain 
of meditating on the fearful torments which the lost 
suffer there. We would fain forget that there is a 
hell, and the saints could only think thereof in trem- 
bling ! Peter Damian confesses that the blood froze 
in his veins at the mere thought of the eternity of 
woe. S. Bernard said, " I tremble and am beside my- 
self when I think of hell." It is thus that the saints 
trembled, and shouldst thou not tremble ? Oh, think 
of hell ; and this thought will inspire in thee a holy, 
a salutary horror of thy sins. When thou preparest 
thyself, place thyself in imagination in some spot in 
hell, in the midst of devils and lost souls, and say to 
thyself, " This is the place which my sins have caused 
me to deserve," and soon, with the grace of God, thou 
wilt feel arising in thy soul a hatred of sin, grief at 
having committed it so often, and a firm resolution to 
die rather than commit it again. 



234 THE NOTJUISHMBKl? 

15. Detest not only all thy great sins, but likewise all 
thy little faults. Say not, " These are but little sins," 
for such language is unworthy of a soul which loves 
God. Little sins are an evil, an infinite evil, because 
they offend a God of infinite goodness, and because 
nothing short of His infinite merits can wash them out. 
And even were little sins slight things, thou shouldst 
detest them, inasmuch as they displease God. 

16. To sum up, never fail to excite in thy soul a 
sincere contrition for all thy sins, great and small, and 
cherish a very decided determination to commit them 
no more. Without a good intention there is no true 
contrition ; without contrition no good confession of 
sin ; and without sincere confession no salvation. 

17. "When thou hast asked of God contrition, and 
hast done thy best to obtain it, be not disquieted if 
thou feel it not within thyself. Generally, it is not a 
sensible feeling, that is, it affects not the senses. Is 
thy will opposed to sin ? wouldst thou be glad and 
happy never to have committed it, because thou 
knowest it offends God ? if so, maintain thyself in 
peace, for thou hast contrition. The regret one feels, 
says a pious author, at not hating sin as much as 
one ought to hate it, proceeds from hatred of sin ; 
even as the desire to love God proceeds from our love 
to God. 

V. SELF-ACCUSATION. 

18. Accuse thyself each time as carefully as though 
thou wert to die immediately after. Look upon thy 
confession as a fruit which God requires from His 
guilty creature, and regard thyself as a criminal, who, 



OF THE CHEISTIA>* SOUL. 235 

with a cord round his neck, goes to cast himself at the 
feet of Jesus Cheist, in order to confess to Him his 
miseries, and implore His forgiveness. 

19. Place thyself in the presence of Jesus Cheist 
Himself. All prayer is an act of faith, and must be 
looked at with the eye of faith. 

20. It frequently costs great pain to reveal certain 
sins. How many souls who are now in torments in 
hell, would have been on high in Heaven, if they had 
really forsaken all those sins wherewith their con- 
science upbraided them. A moment of salutary 
shame, a moment of confusion, and they would have 
obtained eternal glory and happiness ; they had not 
the courage, and they are lost for ever. 

21. Knowest thou an important truth? Listen, 
and profit by it. God's justice requires that we 
should confess our sins in this world or in the next. 
Therefore, if thou confess thy faults in this world, 
God will accept with kindness and mercy the full 
acknowledgment which thou makest to Him ; He will 
absolve thee, and will lay them no more to thy charge 
in the next world. If, on the contrary, thou refuse 
to confess them here, or confess them not fully, God, 
in the great day of judgment, will bring thee to a 
public and general account, in the presence of the 
whole universe. "What will be then thy shame and 
thy confusion ! It depends on thee alone, to avoid it 
by a good and sincere confession. 

22. "When thou confesses! thy sins to God, imagine 
thyself to be on Calvary, at the feet of Jesus Cheist 
crucified, "Whose precious Blood streams from every 
wound, to wash thee frorn thy sins. Open thy heart, 



236 THE NOURISHMENT 

and by degrees, as thy sins shall be cast off from it 
in the confession thou art making, so thou wilt receive 
that precious Blood. In this thought remain on thy 
knees in great reverence, with thy hands joined and 
thine eyes humbly bent to the earth, like a criminal 
who is ashamed of his guilt. Listen with great atten- 
tion to the words of Jestjs, speaking to thy soul. 



MEDITATION XX. 

PILATE SENDS JESUS TO HEROD. 
Fikst Subject. 

Pilate had no difficulty in his conviction of the inno- 
cence of Jesus, and he hastened to announce to the 
Jews that he found no cause of condemnation in the 
Man "Whom they had brought before him. The chief 
priests, who had expected a different result of their 
clamour, were disconcerted for a moment ; but soon 
fearing that the governor would set at liberty one 
"Whose death they were determined upon, they went 
into paroxysms of fury, and violently renewed their 
lying accusations against Jesus. However, the Di- 
vine Saviour, like a lamb dumb before his shearers, 
opened not His mouth even to defend Himself. He 
met the calumny of His accusers with majestic silence. 
Then Pilate said to Him : " Answerest Thou nothing ? 
Hearest Thou not how many things they witness 
against Thee? But Jesus answered him never a 
word, insomuch that the governor marvelled greatly." 



or the chbistias* son. 237 

1. Our Divine Master herein gives us by His ex- 
ample many important lessons. He teaches us that 
it is an act of prudence to be silent when those with 
whom we deal would not listen to our reasons, when 
they dispute with warmth, when our self-defence or 
our explanations are useless. He teaches us, that a 
Christian who guards his tongue guards his soul, that 
it is difficult to speak much without committing many 
faults, and that the best way to repel our enemies is 
to close our lips. Lastly, He teaches us that silence 
often edifies as much as speech, that modesty is silent 
preaching, and that we never speak so well as when 
we have learnt how to be silent. 

2. Be careful to put in practice these holy lessons 
every time the opportunity offers, and it certainly will 
offer itself frequently. Thou art often blamed, repre- 
hended, accused, criticised, laughed at. taunted, contra- 
dicted. Eemember, then, the silence of JEsrs : and 
if thou art not compelled to speak, imitate Him, for 
this is the opportunity. The more frequent the op- 
portunity, the more shouldst thou strive to profit by 
it. How much merit mayst thou acquire by this 
simple practice ! how much grace mayst thou obtain ! 
at what degree of perfection arrive ! And if thou 
neglect it, what daily losses wilt thou not sustain ! 
"What sins wilt thou not commit ! And besides, what 
more easy? If thou canst not act like our Lobd, 
speak like Him, suffer like Him. at least thou canst 
be silent like Him. Xow, if thou imitate not our 
Divine Master in a thing which is so easy, in what 
wouldst thou imitate Him ? In nothing ? But then, 
how presumest thou to number thyself with His dis- 



238 THE NOUBISHMEXT 

ciples ? and what right hast thou to hope for a share 
in His rewards ? Resolve from to-day, then, to be 
silent like Hiin in the midst of calumnies and wrongs, 
and to maintain a humble silence, unless it be neces- 
sary for thee to speak. 

3. Observe that Jesus willed in this circumstance 
to be forsaken by all, and that He not only Himself 
maintained silence, but would not that any one should 
speak in His favour or defend His cause. It was that 
He placed His confidence entirely in God, to thy con- 
fusion, who at the least calamity despairest of God's 
providence ; and instead of giving thyself up unre- 
servedly to His dealings, which, though past finding 
out, are ever merciful, seekest only to lean on man, 
and confidest only in his protection. Be wise hence- 
forth, and purpose to thyself ever to recur to God in 
all thy needs and all thy troubles, well assured that 
He will protect and defend thee ; and if sometimes 
He permit thee to suffer, although innocent, to sus- 
tain unjust losses, or to be wrongfully injured in re- 
putation, know that He permits it in order to reward 
thy faith and patience in Heaven. Abide, then, calm 
and tranquil, and never forget that it is a great hap- 
piness to endure an affront, a calumny, a sensible 
wrong, or loss of property, without complaining, mur- 
muring, or defending oneself, leaving all with confi- 
dence in God's hands. 

Colloquy. — Sovereign Protector of the miserable, 
I give myself up to Thine infinite goodness and bound- 
less mercy ! I put all my confidence in Thee, because 
Thou art supremely powerful ; I hope in Thee, be- 
cause Thou art infinitely good ; I look to Thee for 



OF THE CHRISTIAN SOUL. 239 

help in my need, and for defence in my tribulation, 
because Thou art my Father, and I am Thy child, 
though most unworthy of such a title. When I shall 
be in trouble, I purpose to betake myself to Thee, 
and to ask for relief at the hands of Thy compassion. 
Thou mayest act towards me according to the views of 
Thine infinite wisdom ! If Thou wilt that I be in 
affliction, I am sure Thou permittest it only for the 
greater good of my soul : Thy desire being that I 
should exercise myself in patience, and merit thus a 
higher reward in Heaven. May Thy blessed will be 
done in all things ! All I ask Thee, my God, is, that 
in sending me tribulations, Thou wilt send me like- 
wise strength to bear them for the love of Thee, and 
patience, which nothing may make me lose. Amen. 

Second Subject. 

Notwithstanding all the accusations of the Jews, 
Pilate did not feel disposed to condemn Jesus ; but 
still he dared not yet declare Him legally absolved. 
The enemies of the Saviour seeing that he feared to 
displease them, and feeling all the advantage which 
his weakness gave them, sought to profit by it. They 
therefore insisted, saying, " He stirreth up the people, 
teaching throughout all Jewry, beginning from Gali- 
lee, unto this place." 

1. If Pilate, who well knew the innocence of Jesus, 
had had the courage to act according to the dictates 
of his conscience, and to set Him free, the Jews 
would have recognised that in their governor they 
had a master, and they would have ended, whether 
they would or no, by submitting to his decision. TJn- 



240 THE NOTJBISHMEXT 

happily Pilate showed himself weak, and his guilty 
weakness threw him into perplexities out of which he 
saw no outlet, and which caused his ruin. This is what 
will happen to thee most assuredly, if, when thou facest 
a duty which thou canst not fulfil, without risking the 
contempt or hatred of the wicked, thou hast not 
courage resolutely to take the line of fulfilling the 
duty, whatever may happen. There are a thousand 
circumstances in the Christian life, wherein the alter- 
native is either to offend God by sin, or to run the 
risk of displeasing the world. What must thou do 
in these cases ? Oh, hesitate not ! Please God be- 
fore every thing ; obey His requirements, and be 
convinced that those whom thou displeasest will have 
no power to hurt thee, unless the Lord, for wise rea- 
sons should permit it. Let God and thy conscience 
ever be obeyed before all else. 

2. Is it thus thou hast always acted? Hast thou 
never hesitated between the fulfilment of thy duties 
and the fear of drawing some evil upon thyself ? Hast 
thou never given up God for some small interest or 
mean human respect ? Make haste to repair the 
past by a sincere conviction : there is yet time. Apply 
thyself now to please the Lord in all things. Be 
faithful to fulfil for love of Him thy Christian obliga- 
tions, and prefer to suffer any thing rather than com- 
mit one mortal sin. Despise the world, its opinions, 
its persecutions, its sarcasms ; all its ill-natured words, 
all its enmity will pass away, but God's judgment 
will not pass away. What can the world do against 
thee if thou art the true servant of Jestts Christ ? 
Take courage, faithful soul : it is a glorious thing for 



OF THE CHBISTLO" SOUL. 24:1 

thee to be the object of the contempt of the world. 
If thou belongedst to the world, the world would love 
thee and honour thee ; but because thou belongest to 
God, it hates thee and bears thee ill-will. Shouldst 
thou be grieved thereat ? Shouldst thou renounce thy 
Divine Master ? Xo, certainly. Persevere to the end 
in the love of Jesus, and thy reward shall be great 
in Heaven. 

Colloquy. — blessed Jesus, my glory and my be- 
loved, wherefore was I once unhappy enough to tram- 
ple under foot Thy holy commandments through hu- 
man respect, through fear of displeasing the world ! 
Wherefore did I so grievously offend Thee, that I 
might not draw forth the contempt of the wicked ! 
Oh, I repent of so weak and cowardly a conduct, and 
humbly ask Thy forgiveness ! To-day, my God, I 
give myself to Thee without reservation ; and I will, 
by Thy divine grace, belong to Thee for ever. "What- 
ever sacrifice it may require that I may ever remain 
faithful to Thee, I am ready to fulfil it. Provided 
Thou love me, and I love Thee, persecutions, sar- 
casms, and the contempt of the world, are nothing 
to me. To fulfil Thy holy will in all things, to fulfil 
it every day to my last breath, to fulfil it whatever it 
may cost me here, is my most ardent desire. Accept 
it, O blessed Jesus, and give me strength to put it 
into execution ! I look to Thy mercy for this grace ! 
I ask it of Thee with confidence ! Amen. 

Thied Subject. 

Pilate, hearing that Jesus was accused of having 
stirred up Galilee, asked whether He were a Galilean ; 



242 THE IS'OUEISHMEXT 

and upon being told that He was, lie hastened to send 
Him to Herod, king of that province, who was just 
then at Jerusalem, probably for the feast of the Pass- 
over. Two different motives induced Pilate to send 
the Saviour to Herod : in the first place, he wished 
to rid himself of this judgment, which was very trouble- 
some to him ; and, in the second, he was glad to become 
reconciled to Herod, with whom he had had some 
quarrels. 

1. Observe how blind and unjust was Pilate's con- 
duct. He would have been very glad to have avoided 
the being compelled to condemn Jesus against his 
conscience ; but not daring to declare Him absolved, 
for fear of offending the Jews, he sent Him to Herod, 
thereby exposing Him to the risks of a new examina- 
tion, and perhaps of condemnation to death; for he 
might have presumed that the murderer of John the 
Baptist would be likely to become also the murderer 
of Jesus, and that he who had sacrificed a prophet to 
the resentment of a woman, was only too capable of 
sacrificing another to the hatred of the chief men of 
his nation. But he cared not for all these things ; he 
sought only to extricate himself from a thorny embar- 
rassment. Poor blinded man! he saw not that by 
this cowardly conduct he was rendering himself an 
accomplice of all the evil that might ensue. 

2. Oh, how many Christians are there who act like 
Pilate ! Because they have not themselves done the 
evil thing, they think themselves exempt from blame 
and sin. It is true they have not committed the 
fault, but they have thrown others into the necessity 
of committing it, or else they have not prevented it 



OF THE CHRISTIAN SOUL. 243 

when they might ; are they the less guilty therefore ? 
Eecollect thyself, and see whether thou have not like- 
wise to reproach thyself with similar conduct ? 

3. Think of the shame which our Divine Saviour 
must have felt in being dragged like a criminal before 
the Judgment-seat of Herod ; and when loaded with 
chains, He had to cross for the fourth time the streets 
of Jerusalem, amid the hootings and insults of the 
populace. Behold to what degradations He was sub- 
jected : they struck Him, pushed Him violently, threw 
mud upon Him ; some called Him a false prophet, 
others a vile impostor, and all, in a word, outraged 
Him as they pleased. Knowest thou who it was 
whom they were treating thus ignominiously ? it was 
thy God the Sovereign Lord of heaven and earth ; 
Him before whom the angels prostrate themselves to 
adore. And it was for thee, poor and insignificant 
creature, that He was thus humbled, buffeted, and 
dragged along. Oh, how God loves thee ! How 
guilty art thou, if thou returnest Him not love for 
His love! Love Him, therefore, with thy deepest 
love ; and to prove it to Him, offend Him no more ; 
serve Him with fresh ardour, and seek to-day for an 
opportunity of doing something to please Him ; for 
instance, by fulfilling more carefully and attentively 
those duties of thy state in life which are hardest to 
thee, or in overcoming resolutely the repugnance thou 
feelest towards such and such practices of the Chris- 
tian life. 

Colloquy. — Sovereign Lord of the universe, Jesus, 
Thou "Who art full of glory, greatness and splendour, 
Thou Whom millions of angels serve and adore in 



244 THE NOTJKISHMENT 

Heaven, why wast Thou thus ill-treated, offended, and 
dishonoured by Thy creatures ? How, O Lobd, Thou 
art the King of kings, and yet I behold Thee for me 
bound, for me dragged through the mire of the streets, 
for me outraged and struck, who am but a miserable 
earthworm ! O gracious Jesus, I love and marvel at 
that incomprehensible love of Thine which led Thee to 
accept so many affronts and torments for love of me, 
and in atonement for my sins. I hate the vile sins 
which were the cause of Thy torments : I repent of 
them with my whole soul, and I sincerely resolve never 
to commit them more. I will prove to Thee my grati- 
tude and love, by applying myself to fulfil all my duties 
and to keep Thy holy law in all things. Help me with 
Thy grace, and increase each day in me the fire of Thy 
love. Amen. 

ON LOYE OE SILENCE. 

Fikst Subject. 

1. It is not easy to explain in few words the multi- 
tude of evils which proceed from the tongue. It is a 
sentence pronounced by the Holt Spieit that much 
speaking is never exempt from sin. The habit of 
speaking much is a source of vice, a sign of ignorance 
and folly. In vain does he who cannot bridle his 
tongue labour to acquire the gift of prayer, peace 
of heart and union with GrOD : he will never suc- 
ceed. 

2. There is never much wisdom were there are 
many words. The wise man speaks little, because he 



OF THE CHRISTIAN SOUL. 2^5 

fears to speak ill. The fool, on the contrary, speaks 
much, and almost always without reflection or reason, 
and at random. Accustom thyself, then, for the future 
to speak measured words, and only when it may be 
useful to do so. The most difficult of all sciences is to 
know how to speak ; thou wilt learn it only in learn- 
ing to be silent. 

3. Strive to keep silence as far as possible. Speak 
oftener to God than to men. If thou succeed in 
mastering thy tongue, thou wilt equally succeed in 
mastering thy passions. 

Second Subject. 

1. Who can describe all the advantages of silence ? 
It produces a disposition to mental prayer, recollected- 
ness, and union with our Lord. It sanctifies the 
calumnies, persecutions, griefs, and afflictions which 
we endure. If thou suffer all these evils without com- 
plaining, thou makest a ready offering to God of thy 
body, thy soul, thy reputation, thy riches, and all thy 
possessions. It is a precious offering, and will render 
thee acceptable to the Lord ! 

2. By silence in the midst of the tribulations of life, 
thou imitatest thy Divine Saviour, Who, as thou 
knowest, opened not His mouth, at the time of His 
Passion, to defend Himself or complain. What hap- 
piness for thee to resemble Jesus ! what a privilege 
to walk in His steps. 

3. Moreover, silence sheds in the soul of him who 
maintains it constantly a calm and perfect tranquillity ; 
and whatever happens, he is not troubled. Indeed, 
silence is so good a thing, that it is sufficient that a 



246 THE NOURISHMENT 

man maintain it with discretion to be regarded as wise 
and prudent. 

Thied Subject. 

1. I repeat to thee, then, speak little, and leave not 
thy silence except for something better. Thou wilt 
often reproach thyself for having spoken ; seldom, if 
ever, wilt thou repent of having been silent. Oh, it is 
so difficult to speak, and not to say more than we 
ought, that it is infinitely better, in most circum- 
stances, to keep our lips closed and be silent. 

2. Christian soul, if thou wilt advance in perfection 
and in the love of God, I cannot say to thee too often, 
speak little, speak low, speak without excitement, 
speak but when necessary, speak not ever uncharitably, 
speak meekly, speak with simplicity, speak truthfully, 
speak without affectation, without precipitation, with- 
out vanity, speak when thou oughtest to speak, and 
keep silence when thou shouldst keep it. 

3. my God, vouchsafe to bridle my tongue, that 
it may never utter a word which might offend Thee, 
wound my neighbour, and give me cause for self- 
reproach. 



MEDITATION XXI. 

JESUS IN THE PRESENCE OP HEEOD. 
Fiest Subject. 

The renown of Jesus Cheist had reached the court 
of Herod. That prince had often heard of the miracles 
which the Sayioue performed everywhere and of His 



OF THE CHRISTIAN SOUL. 247 

wonderful teaching in the towns and small boroughs of 
Galilee. Therefore in seeing Him brought before him, 
he was overjoyed, because he had long desired to know 
Him, and he also hoped that He would perform some 
miracle in his presence. 

1. Herod desired to see Jesus Christ, but not from 
any feeling of devotion, nor from any desire to profit 
by His lessons and instructions ; it was solely for the 
gratification of seeing an extraordinary man, and to 
satisfy his curiosity. Now in a thousand instances 
thou hast acted thus. How often hast thou attended 
the religious assemblies of G-od's children, how often 
hast thou shown a lively eagerness for the public ser- 
vices of devotion, for retreats, preachings ; and that 
not to please the Loed, to fulfil thy Christian duties, 
or to strive to become better, but from vanity, from a 
wish to show thyself, from a desire to hear the news of 
the day, to make time pass, to satisfy an idle curiosity, 
to hear a new eloquent preacher, or from some other 
equally paltry human motive. Listen to the voice of 
thy conscience on this point, and no doubt it will 
justly accuse thee. And is it surprising if thou hast 
never gathered any fruit from all these exercises, and 
if thou art still as imperfect as formerly, and perhaps 
even less advanced in true devotion than thou wast 
some years ago ? Mourn over thy misery, and that 
after having had so many opportunities of advancing 
in perfection, and of labouring for thy salvation, thou 
hast profited in nothing, or at least hast derived no 
benefit to thy soul. Pray to the Loed to afford thee 
other opportunities, and likewise to grant thee grace 
to make a good and salutary use of them. 



248 THE NOUBISH^EXT 

2. The desire Herod felt to see Jesus was a barren 
desire ; for had he wished sincerely to see Him, to 
know Him, and even to converse with Him, no one 
could have prevented him from summoning Him 
sooner. It was in Galilee, in his own states, that 
Jesus preached and performed the marvellous deeds 
of which he heard daily reports ; every one knew 
where He dwelt, since people nocked to Him from all 
parts. And did Herod take a single step to see Him ? 
Oh, how many Christians resemble him in this point ! 
how many like him conceive a desire to see and know 
Jesus, form a thousand projects of conversion and 
penitence, and stop there. Art thou not of this num- 
ber ? Eesolve, then, at length firmly to serve God 
with faithfulness and fervour ; neglect no longer the 
graces which Heaven sends thee to-day, because it 
may be that to-morrow they will not be vouchsafed to 
thee. Eemember that there are in hell a great num- 
ber of reprobates, who had wished to do right, but had 
never had the courage to put it in practice ; they had 
often conceived an intention of being converted, but 
never fulfilled it, and they have been damned. Learn 
from their sorrow to be wiser than they, and set thy 
conscience in order as speedily as thou canst. 

Colloquy. — I acknowledge and confess it, my 
God ! Thou hast granted me a thousand opportuni- 
ties of doing good, and of working out my salvation ; 
but alas ! I have never profited by them. Either I 
have neglected them, or I have used them only with 
coldness or from habit ; I purpose to lose them thus 
no more. Give me Thy Spirit, Jesus ! that He 
may teach me to avail myself of all the means of sal- 



OF THE CHRISTIAN SOUL. 249 

vation which Thou dost lavish on me. At the day of 
judgment Thou wilt set before me the numberless 
means which Thou hast afforded me to help me to grow 
in virtue, and Thou wilt cover me with confusion at 
the thought of my bad use of them ; vouchsafe me grace 
to be penitent, and thus to avoid Thy terrible con- 
demnation. Grant that, being perfectly faithful to 
all the opportunities Thou givest me of serving Thee 
aright in this life, I may be rewarded by serving and 
loving Thee eternally in heaven. Amen. 

Seco>~d Subject. 

Herod put a multitude of questions to Jesus. He 
interrogated Him upon subjects of mere curiosity. 
He inquired of Him about His person, His doctrine, 
and His miracles, hoping, no doubt, that the Saviour 
would strive to show what He was by working some 
miracle before him. But Jesus not only worked no 
miracle, but moreover answered him nothing, and 
maintained an absolute silence throughout his multi- 
plied questions. 

1. Consider all that this silence affords of instruc- 
tion to thyself. Jesus willed to be silent, because 
Herod was a proud man, and that God is pleased 
only to converse with simple, meek, and humble souls. 
It is not to those who approach Him in mental 
prayer through a spirit of curiosity that He commu- 
nicates His graces, but only to those souls which are 
upright, full of good- will, and detached from self, that 
He speaks, and puts within them His most secret 
inspirations. 

2. Jesus willed to be silent, because Herod, as we 



250 THE NOURISHMENT 

have before said, never having given himself the least 
trouble to go and hear Him when he might easily 
have done so, it was most just that now the Saviour 
should refuse to let him hear His voice. This hap- 
pens every day to those who despise the graces and 
inspirations of God. Often does the Lord speak 
inwardly in a soul, and invite her to return to Him : 
the soul listens not to Him ; she refuses for many 
years to hear that voice calling her ; but a day comes 
when Jesus ceases to speak, and no longer sends in- 
spirations. Then the soul, terrified, cries to Heaven, 
moans, asks with tears that it may be given to her 
again to hear that inward voice which spoke to her 
of grace and mercy ; but the Lord continues silent ; 
and nothing is more terrible than the silence of God ! 
Oh, pray much, that thou mayst never know it by sad 
experience. 

3. Our Divine Master willed, likewise, to be silent 
before Herod,- because he was unchaste and an adul- 
terer, and that God will have no relations with souls 
which are soiled with the sin of impurity. Oh, — 
God forbid ! — art thou thyself tainted with this 
hideous evil ? and if so, dost thou all thou canst to 
tear it from thy heart? What sacrifice imposest 
thou on thyself to destroy it ? Oh, know well that 
never wilt thou receive the favours of the Lord, so 
long as that monster shall possess thee ; never wilt 
thou comprehend, never shalt thou taste of spiritual 
things. "What connection can there be between Je sus 
and one who is impure ? With a heart full of un- 
cleanness like thine, darest thou think thyself worthy 
of that intimate communion which the God of all 



OP THE CHRISTIAN S0T7L. 251 

holiness vouchsafes alone to chaste souls ? Darest 
thou pretend to close converse with Him whom thou 
outragest daily by so many sins ? Darest thou hope 
for the select graces which He grants only to His 
friends ? Poor unhappy one ! if thou wilt that God 
should speak to thee ; if thou wilt that He should re- 
ply to thy supplications, begin by detesting those 
iniquities which He hates. Purify thy heart, by con- 
trition, by confession, by tears of penitence, from all 
the corruption which defiles it, and return freely to 
the Loed, and He will return to thee. 

-L Lastly, Jesus was silent, because Herod, in 
questioning Him, sought not to instruct himself and 
become better, but only to amuse himself and be 
gratified. A great lesson this, which should teach 
thee not to enter upon prayer or meditation with the 
expectation of experiencing spiritual sweetnesses and 
consolations, but solely to please God more, to know 
thy duties better, and to obtain the grace necessary 
to fulfil them. If the Loed, in His goodness, send 
thee consolations, thank Him humbly for a favour of 
which thou art unworthy ! if, on the contrary, it be 
His will to leave thee in dryness, submit to His will, 
who treats thee according to thy deserts. A sinner 
like thee should not seek in prayer for feelings of 
deep spirituality, or extraordinary light ; he should 
but place himself in profound humility in the pre- 
sence of God, and beseech Him to grant forgiveness. 
The more humble thou art in prayer, the nearer will 
God be to thee, the more graciously He will speak to 
thy heart, to instruct thee, enlighten thee, and sanc- 
tify thee. 



252 THE NOURISHMENT 

Colloquy. — GrOD, "Who graciously sufierest me to 
speak to Thee in prayer, although I am but dust and 
sin, have pity on my need. Grant me a pure heart, 
that I may less unworthily come into Thy presence. 
My miseries are extreme, and I have deep need of being 
succoured by Thee : but, alas ! I fear that my sins set 
an obstacle to the effects of Thy goodness towards me. 
Create in me, therefore, a clean heart ; wash me from 
every stain, and grant me bitter repentance, w r hereby 
I may obtain the forgiveness of my past iniquities. 
The love wherewith Thou abasest Thyself to me, O 
GrOD, Who art very greatness, the tender invitations 
Thou givest me to come to Thee, the loving-kindness 
wherewith Thou listenest to me, all constrain me to 
draw near to Thee, to invoke Thee, and petition Thee 
for the gifts I need. Reject me not, my GrOD ! and 
though my sins render me fit only to be driven away 
from Thee, yet deign to listen to my prayer, and an- 
swer it. Enable me to pray often, and ever with pure 
intention, without curiosity, without self-seeking, solely 
to do Thy will, to be more united to Thee, who art the 
well-spring of all holiness, and to learn from day to 
day to become more faithful to Thy law, and more 
pleasing in Thine eyes. Amen. 

Third Subject. 

Herod, indignant at a silence which seemed to sig- 
nify that Jesus respected not greatly either his person 
or his questions, treated Him with contempt and 
mockery, as did likewise his whole court. Regarding 
Him as a maniac or an idiot, he treated Him as such, 
and sent Him back to Pilate, having first arrayed Him 



OF THE CHRISTIAN SOUL. 253 

in a white robe, which was the garment wherewith 
maniacs were clothed. 

1. Behold, then, our God, Him, "Who fills the uni- 
verse with the splendour of that great wisdom of which 
He is the source, treated as one who was mad ; yea, 
treated as one who was senseless ! At the court of 
Herod, in the midst of the streets and public places of 
Jerusalem, they loaded Him with hootings, railleries, 
infuriated outrages. No one came to His help ; no one 
took compassion on His humiliation ; no one spoke a 
word in His defence. And yet that Man, now the 
object of every one's contempt, a little while ago filled 
Judea with admiration for His life, His doctrine, and 
His miracles. Where then were the sick, the para- 
lytic, the blind, the deaf, the lame, whom He had 
healed ? where were the thousands of men whom He 
had fed miraculously in the desert? where were the 
dead whom He raised ? Not one appeared. It would 
seem they were ashamed to own acquaintance with 
that Man, or to have received any benefit from Him. 
He was alone, He had not a friend to stand by Him, 
He was forsaken by all. What humiliation ! and yet 
Jestjs submitted to it without uttering a single 
complaint. 

2. Art thou worthy, after such an example, to bear 
the name of Christian, a name which signifies an imi- 
tator of Jesus Cheist ? thou who on all occasions 
seekest to appear wise, learned, clever ; who desirest 
nothing so much as praise, renown, honour, and pomp ; 
who imaginest that every sort of consideration is thy 
due ; who walkest with thy head high, with an air of 
pride, as if thou wert the greatest person in the world ? 



254 THE NOURISHMENT 

Art thou really a Christian, thou who hast not courage 
to make the least sacrifice for thy God, who dreadest 
the least inconvenience, who canst not bear the least 
humiliation ? Art thou a Christian, who art so care- 
ful in adorning thy body, which, after all, is but a heap 
of corruption, who coverest it with costly attire, and. 
with numerous vanities full of ruinous luxury ? Oh, 
receive to-day from thy Divine Master a lesson calcu- 
lated to make thee blush. See how He suffered Him- 
self to be clothed with a robe of scorn, shapeless, 
tattered, all covered with spittle and with mud : and 
remembering that He endured all this for love of thee, 
learn to forsake for love of Him all which savours of 
luxury and vanity in thy attire ; learn to clothe thy- 
self with simplicity, according to thy station, and 
recollect that the brightest ornament of a disciple of 
Jesus Cheist is modesty, accompanied by the prac- 
tice of Christian virtues. 

Colloquy. — I see, my Jesus, Thou didst will to 
receive outrages and contempt from all classes of peo- 
ple, and in every place. Thou didst embrace them, 
without fretf ulness, without complaint, but with loving 
patience. Thou didst will that the world should treat 
Thee as a madman, to teach me to be indifferent to 
the world, its opinions, and its mockeries. Cause me 
to profit by Thy holy lessons, by despising the honours 
of this world, by offering to Thee, with patience and 
in the silence of humility, the sarcasms and wrongs of 
which I may be the object. I am a Christian, and as 
such I have been made Thy disciple ; Thou givest me 
continual lessons of patience, meekness, and humility. 
I will, therefore, henceforth imitate Thee, walk in Thy 



OF THE CHRISTIAN SOUL. 255 

steps, and make every effort to become like Thee. 
By the merits of Thy meekness and humility, grant 
me, Jesus, all the graces I need to fulfil my reso- 
lutions. Amen. 

3&e$nlutton3. 

OF THE ABUSE OF GOD'S GRACE. 

Fikst Subject. 

1. Misuse not the grace of God, because it is abso- 
lutely necessary to thee, and without it thou wilt 
never be able to work out thy salvation. If thou art 
unhappy enough to neglect it, thou breakest the key 
which alone can open to thee the gates of heaven, 
and thou destroyest a treasure without which it will 
be impossible to purchase the crown of eternal glory. 

2. What is more precious than grace ? It is the 
price of the labours, sufferings, and death of Jesus 
Christ. The least degree of grace is of more value 
than all the possessions and all the pleasures of the 
world. Put all these together on one side of the scale, 
and grace on the other, it will considerably overbalance 
them. And yet dost thou not often despise this pre- 
cious treasure, preferring to it, without remorse, some 
shameful enjoyment, some worthless interest, and lose 
it with less regret than a piece of money ? But thou 
forgettest that in thus misusing the grace of G-od, 
thou tramplest under foot the Blood of Jesus Christ ! 
Thou makest the fruit of His death to be not only 
useless, but fatal to thyself; and from being the effica- 
cious instrument of thy salvation, to become the chief 
cause of thy condemnation. 



256 THE NOURISHMENT 

3. Oh, if God were to grant now to the devils and 
to the reprobate one only of these graces so abun- 
dantly bestowed upon thee, and which thou neglectest 
so lightly, how would they not avail themselves thereof, 
with what faithfulness would they not obey its inspi- 
rations ! They will one day be thine accusers before 
the Sovereign Judge, and cry out for vengeance against 
thee, if thou continue to misuse a blessing, whereof 
they now know the whole value, but which, alas, will 
never more be granted to them ! 

Second Sfbject. 

1. The deprivation of grace is the most just penalty 
of the disregard we have shown to it. Grace is a visit 
from the Lord, wherewith He deigns to honour thee ; 
if thou close against Him the door of thy heart, and 
will not receive Him, He withdraws. Grace is a gift 
which God offers thee with gratuitous liberality, a gift 
containing every treasure ; if thou refusest the gift, 
He ceases to offer it to thee. Grace is light ; the sun 
shines upon thee to enlighten thee ; if thou closest the 
shutters, thou remainest in darkness. And I ask thee 
whether, after such conduct on thy part, it is not most 
just that thou remain poor, destitute of every spiritual 
blessing, and deprived of heavenly light ? 

2. The deprivation of grace is the most terrible 
punishment with which God visits the contempt we 
show to it. God often chastises us as a Father in 
mercy and for our good ; He loves us while chastening 
us ; He sometimes punishes us as a Judge ; He wills 
that His justice be satisfied ; He will have the crime 
expiated ; but He wills not the destruction of the cri- 



OF THE CHRISTIAN SOUL. 257 

minal ; He hates the sin, but not the sinner. But He 
likewise punishes as an enemy ; He takes revenge on 
the guilt, and condemns the guilty one ; it is thus He 
punishes the lost in hell, and thus He punishes us 
when He takes away grace from us ; He then visits us 
as an enemy. Other evils may be great blessings to 
us ; but that is an evil which only ends in our ruin 
and damnation. Beseech the Lord to withhold so 
fatal a punishment from thee, and fear to draw it on 
thyself by misusing His grace. 

3. Deprivation of grace is God's most usual way of 
punishing the disregard or misuse of it. He with- 
draws from sinners light, inspirations, and the good 
impulses to which they have been rebels, and strikes 
them with a fatal blindness. Oh, how commonly is 
this punishment sent even to Christians ! perceivest 
thou not that it is beginning to be likewise thine ? is 
not thy heart becoming insensible to things of faith ? 
Hearest thou still as often as formerly the interior 
voice of Gtod speaking to thy soul ? Eorgettest thou 
not easily the great subject of thy sanctincation and 
salvation ? Oh, think of it in earnest, and delay not 
until by thy continual unfaithfulness the grace of the 
Lord be entirely withdrawn from thee, and perhaps 
without return. 

Thied Subject. 

1. Ask often of G-od His holy grace. Thou wilt 
obtain it only by fervently asking it ; but remember, 
that it will only be by faithfulness to the grace He 
sends thee, that thou wilt be in a state to receive still 
greater and more precious grace. A continual re- 
S 



258 THE NOURISHMENT 

sponding to grace is the sure means of never being 
deprived of it. 

2. Every time thou feelest grace constraining thee, 
resist it not, lest it withdraw from thee to punish thy 
resistance. 

3. Beseech the Lord to punish thee in any way 
rather than by the deprivation of His grace, and say to 
Him often with the Psalmist : " my God, cast me 
not away from Thy presence, and take not Thy Holt 
Spirit from me !" 



MEDITATION XXII. 

JESUS IS SENT BACK TO PILATE AND COMPARED 
WITH BARABBAS. 

First Subject. 

Herod having sent back our Divine Redeemer to 
Pilate, this one found himself again thrown into the 
embarrassment out of which he had imagined his 
cleverness had extricated him. Convinced as he was 
of the innocence of Jestjs, he could not resolve to 
condemn Him ; on the other side he feared to contra- 
dict powerful and numerous accusers. In his anxiety 
he sought again to tranquillise the enemies of the 
Lord, and turning towards the chief priests, he said : 
u Te have brought this Man unto me as one that per- 
verteth the people ; and behold, I having examined 
Him before you, have found no fault in this Man 
touching these things whereof ye accuse Him. No, 
nor yet Herod ; for I sent you to him ; and lo, nothing 



OF THE CHRISTIAN SOUL. 259 

worthy of death is found in Him. I will therefore 
chastise Him and release Him." 

1. What a sequel, God, to such a declaration ! 
Pilate acknowledged Jesxjs to be innocent ; he brought 
in the judgment of Herod to confirm his own ; he was 
convinced that no motive but the malice of the Jews 
had occasioned His being delivered into his hands, and 
the determination he came to, after all, was to chastise 
Jesus before releasing Him ! Wherefore so mon- 
strous an iniquity ? It was that he hoped by means 
of a mere chastisement to save Jesus from a heavier 
condemnation ; and he flattered himself that this defe- 
rence to the wishes of the Savtour's enemies, would 
appease their wrath against Him. But alas ! this ad- 
mixture of justice and injustice succeeded not; the 
enemies of Jesus were not appeased; on the contrary, 
on seeing the weakness of the judge, they the more 
felt their own power, became more determined, and 
saw they could gain all they wished. Is not this what 
always happens to those who seek to combine God and 
the world, their conscience and their passions, their 
duty and their interest ? Such things can never 
blend ! one must be wholly God's or wholly the 
world's. When we hesitate about our duty, we are 
then on the brink of opposing ourselves to it : he who 
is shaken by temptation, and wishes to come to terms 
with it, is very near his fall. We repeat what we 
have said above, had Pilate armed himself with strength 
of purpose, and begun by pronouncing a just decision : 
had he given a verdict as he ought, to the effect that 
Jesus Christ was innocent, and His enemies were 
calumniators, — he had triumphed over that vile temp- 



260 THE NOURISHMENT 

tation of self-interest, which at last triumphed over 
him. But the first weakness insensibly beguiled 
him into other still greater weaknesses ; and from one 
step to another it led him in a few hours to the sum- 
mit of crime. Learn from hence never to hesitate, 
when it is in question to reject a temptation of what- 
ever nature. Eepulse it vigorously at its first assault, 
and know that thy least concession to it will be sufil- 
cient to ruin thee. 

2. One of the most precious graces which God can 
bestow upon sinners, is to preserve in their soul a cer- 
tain inward light, and to make the voice of remorse 
heard in their conscience, to terrify them and inspire 
them with horror for the sins they commit. But if, 
unhappily, they stifle this voice of conscience, if they 
abuse so great a blessing, GrOD, by a terrible judg- 
ment, withdraws His grace, and they give themselves 
up to evil without remorse, and with deplorable blind- 
ness. Precisely this befel Pilate. The unhappy 
governor knew the innocence of Jesus Christ, and 
proclaimed it several times to the people ; so much 
so, that he would not at first consent to condemn 
Him, notwithstanding the entreaties of the Jews ; 
soon neglecting the inward warnings of his con- 
science, he blinded himself, became hardened, and 
ended by giving up the Innocent One to the fury of 
His enemies. 

3. How often has not the Loud sought to hold thee 
back when thou wast on the brink of the gulf, by 
sending thee inward terrors, trouble of conscience, 
and remorse ! How often has He not alarmed thee 
with the thought of His justice, and of the punish- 



OF THE CHRISTIAN SOUL. 261 

ment He draws out of sin! But thou hast cared 
little for these inward warnings of thy God ; thou 
hast not the less followed thy own caprices ; thou 
hast given thyself up to the will of thy passions, and 
hast omitted nothing to stifle within thee the salutary 
voice of grace which called thee back into the path of 
virtue. Is it not thus thou dost act ? Oh, tremble, 
for a day will come when the remorse thou hast so 
often despised will be thy torment. Oh, how will 
this worm of conscience gnaw thee internally at the 
hour of death! how cruelly will it agonise thee at 
that terrible moment, and throughout eternity. If 
thou wilt have that sorrow averted, crush it from this 
day, not by blinding thyself, but by weeping for thy 
sins, by detesting all the wanderings of thy past life, 
by humbly asking of Gron forgiveness for all thine 
iniquities, and by sincere penitence. Thank the Lord 
for all the inspirations and inward warnings which He 
has given thee heretofore, and beseech Him to continue 
them to thee to the end of thy life, in order that all 
thy actions being enlightened by the supernatural 
light of His grace, thou mayest walk no more in 
darkness, and be no longer unhappy enough to offend 
Him. 

iJolloquy. — Holt Spirit, true light of our hearts, I 
confess that I have merited as the punishment of my 
sins, my soul should be filled with darkness, and given 
up to blindness ; but I beseech Thee not to inflict 
this fatal punishment upon me. Rather have pity on 
me> and shed into my poor soul a powerful degree of 
grace to discover to me the grievousness of my sins, 
the greatness of Thy perfections, and the terribleness 



262 THE NOURISHMENT 

of Thy punishments. I thank Thee for all the inward 
light Thou hast given me hitherto; I thank Thee 
equally for the remorse Thou hast sent me, to help 
me to come out of sin, and the continual encourage- 
ment whereby Thou hast sought to win me to what 
is good. I beseech Thee to increase this light, to re- 
double my remorse, if I have the unhappiness to 
offend Thee, and to draw me to good by Thy most 
mighty inspirations, that I may learn to love Thee 
more and more, till I may arrive at Thy Feet in 
Heaven, to receive the crown Thou hast promised to 
the faithfulness of my efforts. Amen. 

Second Subject. 

Pilate seeing that the means he had adopted to save 
Jesus satisfied not His enemies, and that their thirst 
for His Blood was only the more insatiable, conceived 
another expedient ; this was to address himself to the 
people, and demand of them what he could not obtain 
from the rulers. It was customary upon the occasion 
of the solemnity of the Passover, for the governor to 
set at liberty some one prisoner, whom the people 
chose. Pilate thought this a favourable circumstance 
for obtaining from the Jews the liberty of Jesus. 
There was then in the prison a notorious malefactor 
named Barabbas, who had been placed there on ac- 
count of a murder which he had committed in an 
insurrection. The governor had no doubt that in 
proposing a choice between Jesus, "Who was pursued 
by the hatred of the chief men of the nation, and 
Barabbas, who was the object of universal execration, 
the people would prefer Him to Barabbas. 



OP THE CHRISTIAN SOUL. 263 

1. "Who can describe the shame which our Divine 
Master felt in seeing Himself thus compared to such 
a man as Barabbas ? And yet He deigned to suffer 
this comparison ! His lips uttered not a single word 
of complaint or indignation ! Oh, how does this con- 
demn thy pride and vanity, who being no more than 
a little dust, canst not suffer without irritation to be 
disputed with by an inferior about the least thing ! 
Thou who art so foolishly presumptuous as to exalt 
thyself incessantly above all others : thou who strivest 
to pass for righteous, whereas thou art only a sinner ! 
thou who desirest always to be in the first place, and 
who labourest incessantly to put others behind thee, 
without regard either to charity or courtesy ! is this 
Christian humility ? is this to tread in the steps of 
the Divine Master ? "Wilt thou never learn that the 
true glory of a disciple of Jesus is to choose even the 
lowest place, and that the more humble thou art on 
earth, the greater thou wilt one day be in Heaven ? 

2. Bewail thy want of courage to imitate Jesus ; 
alas ! thou followest Him so far off that thou hast 
almost lost sight of Him already ; He is humble, and 
thou art full of pride ; He is meek and gentle, and 
thou art harsh, imperious, easily irritated by the least 
thing ; He was resigned to all, and thou canst not 
put up with any thing, either from God or man. 
Oh, what a difference between thee and the Lord 
Jesus ; be confounded, and beseech the Lord to 
grant thee grace to resemble Him more nearly ! 

Colloquy. — Jesus, Son of God, who can compare 
himself to Thee ? Thou art infinitely greater than all 
creatures, and yet for love of us Thou didst consent 



264 THE NOTJBISHMEXT 

to be humbled, even to a parallel with a malefactor. 
Oh, how well Thou knowest how to confound my 
pride, my vain-glory and vanity ! Destroy, O God, 
I beseech Thee, the evil root of pride which spreads 
through every part of my soul ; tear it up, and give 
me grace to love humiliation and self-abasement : 
Help me to become the perfect imitator of Thy 
humility ! draw me to Thyself by the sweetness of 
Thy love, that I may follow Thee step by step, and 
put in practice all the examples of virtue which Thou 
hast given me. Amen. 

Thied Subject. 

The Jewish people, urged on by the intrigues, ex- 
hortations, and calumnies of the scribes and Pharisees, 
cried out with one voice to Pilate, " Not this Man, 
but Barabbas!" 

1. Be amazed at the stupid blindness of that guilty 
nation, which was determined upon the death of the 
innocent Jesus, and which required the release of a 
villain and cowardly assassin ; but likewise remember 
to thy shame, that thou hast often acted in a similar 
manner. How often, in fact, hast thou put thy Ee- 
deemer on a parallel with a malefactor ! how often 
placed Him in the rank of a vile person ! This thou 
hast done every time thou hast obeyed the instiga- 
tions of thy infernal enemy, in preference to the 
inspirations of God. This thou hast done when 
choosing between the alternative of serving God on 
the one hand, or the creature on the other ; thou hast 
given the preference to sin, to the great injury of thy 
soul, though thou knewest very clearly that thou 



OF THE CHRISTIAN SOUL. 265 

oughtest to prefer God. Oh, what an offence hast 
thou committed against Jesus Chbist, when, being 
under the necessity of choosing between His love and 
a momentary pleasure or a base interest, thou hast 
contemptuously rejected His love, to run after that 
pleasure or interest ! 

2. Poor unhappy sinner ! examine thy whole life ; 
try and find out which prevails with thee, the flesh 
or the spirit, temporal or eternal interest, earthly- or 
heavenly things, and thou wilt clearly see which is 
he whose death thou desirest, Jesus or Barabbas. 
For know this well, that every time thou committest 
a mortal sin, thou criest out with the Jews, Crucify, 
crucify the Sox of G-od ! not this Man, but Barabbas. 
Weep for thy blindness, and make the resolutions 
which are most needful to thee. 

Colloquy. — Well mayest Thou, my God, re- 
proach my soul with the guilt of its vile unrighteous- 
ness towards Thee, in having despised Thee and Thy 
grace, and set Thee far below the meanest gratifica- 
tions ! I repent of the deep offence I have committed 
against Thee, and the great wrong of which I have 
been guilty towards Thee. I have preferred my ca- 
price and self-interest before Thy commandments and 
good pleasure. Oh, that I had never committed so 
monstrous an evil ! infinite Wisdom ! who behold- 
est clearly the wickedness of sin, fill my soul with all 
possible horror thereof, that I may ever detest it, and 
never more yield to any temptation which would lead 
me to commit it. Enlighten me with a ray of Thy 
heavenly light, that I may behold the monster in all 
its ugliness, and avoid it as I ought. I beseech Thee 



266 THE NOURISHMENT t 

to grant me this mercy in the name of the great need 
I have thereof, and in the name of Thy infinite good- 
ness. Amen. 

3&*golutu>n& 

OF OUR PREDOMINANT PASSIONS. 

Fiest Subject. 

1. All the passions of our heart are to be feared, 
because they may, if we do not repress them, hurt us 
much and ruin us for eternity. But, undeniably, the 
most dangerous of all is the one which is called the 
predominant passion. There are few persons who have 
not some one predominant passion ; the most virtuous 
are not those who are without it, but those who know 
best how to struggle against it. 

2. Nothing is more difficult than to overcome the 
predominant passion. Every passion blinds us con- 
cerning the sins to which it binds us ; but the pre- 
dominant passion far more than all. It seduces our 
reason, and makes us treat the strongest doubtings 
of conscience as if they were mere scruples. It pre- 
vents our seeing the disorders into which it is draw- 
ing us, and generally leads us to impenitence. This 
passion is the regulator of the greater number of our 
movements, it enters into our every desire and every 
thought ; strengthened by many repeated acts, it ends 
with becoming a fixed habit and a necessity. Indeed, 
do we see many persons get rid of a predominant 
passion, of an inveterate habit? It is very rare. 
Twenty years ago thou wast proud, or given to evil- 
speaking, or impure, or idle, or ill-tempered ; art thou 



OF THE CHEISTIA1S" SOTJL. 267 

not still so now, though after many repentances and 
many resolutions ? This predominant passion has 
perhaps even been growing stronger ; if thou beware 
not, it will adhere to thee throughout life, and will 
lead thee, thou mayest fear, to hell. Wouldst thou 
be its shameful slave through thy life, or its unhappy 
victim throughout eternity ? Well, resolve, cost what 
it may, to sacrifice it from this day forth to GrOD and 
to thy salvation. "Without this thou art lost. 

3. If thou fail to conquer thy predominant passion, 
thou wilt certainly be conquered by it. There can 
be no truce with that enemy ; peace is only to be 
gained by victory, and thy salvation depends most 
probably upon this victory. But to lay low so terri- 
ble a passion, thou must recognise it, and that is 
not always easy. These are the signs whereby thou 
mayest recognise it and distinguish it. 

Second Subject. 

1. The predominant passion is that which is the 
origin and the most common cause of thy other 
faults and sins ; it is that which most disturbs the 
peace of thy soul, and most frequently occasions thee 
remorse. 

2. The predominant passion is that which chiefly 
is the matter of thy confessions, and is most con- 
stantly uppermost at that time. It is that which 
thou hast to struggle most against, and against which 
the struggle causes thee greatest repugnance. It is 
that which is of all thy passions the most importu- 
nate, intractable, imperious, and deeply rooted, and — 
shall I say it ? — the most dear to thy heart ; to touch 
upon that is to touch upon thy tenderest point. 



268 THE NOUBISHMENT 

3. Answer me truly. Among the passions of thy 
heart, is there one which resembles this ? One only 
of these signs is sufficient to make thee recognise it ; 
but if all these signs are united, thou canst not fail to 
discover it clearly. Behold the enemy ! thou must 
decidedly carry on a conflict with it. Arm thyself, 
therefore, against it, and delay not, lest it take a new 
form, and then it become impossible to vanquish it. 

Third Subject. 

1. To stir thyself up to the conflict, and as a help 
towards victory, do what I am going to tell thee. 
Look upon thy predominant passion as the greatest 
enemy thou hast in this world, and the one to be 
fought against most strenuously. Yet although thou 
shalt fight incessantly against it, remember it will 
never quite die, until it die with thyself, and so thou 
must ever fear it and keep it in check. 

2. Remember, for a certainty, that if ever thou art 
doomed to hell, thy damnation will be owing to this 
fatal passion. Make a law to thyself, to be faithfully 
observed, not to pass a day without some victory over 
this passion* Inflict some self-chastisement every 
time thou shalt detect thyself to have failed in doing 
so. Be very careful to repress its first movements the 
instant thou become aware of them. 

3. From time to time ask God's grace to conquer 
this passion. Practise frequent self-examination, and 
review the effects which this passion produces. At 
each confession renew in thy soul the resolution to 
fight against it without cessation. Finally, pray much 
to obtain from heaven that strength thou needest ; 
prayer will ever be thy most powerful weapon. 



OP THE CHRISTIAN SOTTL. 269 

MEDITATION XXIII. 

PILATE CONDEMNS JESTJS TO BE SCOURGED. 

Fiest Subject. 

Pilate, seeing his measures frustrated, and not know- 
ing what further course to take, said to the Jews, 
" What will ye, then, that I do with Jesus Which is 
called Christ ?" They cried out at once, " Let Him 
be crucified !" (( Why, what evil hath He done? I 
have found no cause of death in Him." But they 
cried out the more exceedingly, " Crucify Him ! cru- 
cify Him !" 

1. The dread of offending the Jews, and of exciting 
a second sedition among them, and of thereby perhaps 
incurring the displeasure of the emperor, was the 
principal cause of the weakness Pilate showed on this 
occasion. He had the authority in his own hands, he 
had a right to command, to be obeyed ; and yet to 
legislate upon the wrongs of an innocent Man, he 
lowered himself to take the advice, or rather the law, 
of those who were the accusers and the most cruel 
enemies of that Man ! Oh, into what an abyss do we 
not plunge ourselves when we cleave too much to the 
possessions, honours, employments, and offices of this 
world ! We make idols of these possessions, honours, 
employments ; and rather than let them go and lose 
them, we would sacrifice our duty, our conscience, our 
soul, our God, our eternity ! WTiat woe ! and yet 
how common ! Thyself hast, alas, oftentimes acted 
more or less like Pilate ! How often hast thou, for 



270 THE STOUBISH^ENT 

the sake of not displeasing a friend, or some person 
whose good or ill will was of moment to thee, unhe- 
sitatingly taken the line of doing evil, and of dis- 
pleasing God Himself? How often, rather than lose 
a party of pleasure or forego an interesting occupation, 
hast thou omitted thy spiritual exercises and religious 
duties ! How often, in order not to be turned into 
ridicule, or to avoid some slight raillery, hast thou 
tried to seem irreligious upon some occasion, at the 
risk of doing spiritual injury to those who knew thee ! 
Lastly, how often, to preserve the vain esteem of the 
world, for a vile interest, or for some yet more con- 
temptible motive, hast thou not trampled under foot 
the law of Jesus Christ, forsaken His service, and 
said like the Jews, not in words, but by thine actions, 
" Glory be to sin ! Let Jestjs die ! Let me rather 
lose God than that small gratification ! Let Jesus be 
crucified, so that sin may reign in my soul !" Oh, what 
cause for bitter regrets ! 

2. Resolve, therefore, to be the true disciple of 
Jesus Christ ! break the fetters which might keep 
thee back from being henceforth wholly His. When 
it is in question to do something to His glory, to prove 
thy love and to work out thy salvation, be resolute to 
show a courage which will endure every trial ; be re- 
solute to sacrifice every kind of human interest, and 
even thy life, rather than lose His grace by a mortal 
sin. Jesus is thy God, thy Sayiour, thy Father, 
thy Friend ; He is thy treasure, thy consolation, thy 
support, thy greatest good ! Oh, be no longer so 
weak as, in the moment of temptation, to cry out, 
" Crucify Him !" but be faithful to Him to the end, 



OF THE CHEISTIAN SOUL. 271 

even shouldst thou have thereby to suffer here all 
imaginable evils ; and as thou canst do nothing of 
thyself, have recourse to prayer, and Gron will help 
thee, sustain thee, and give thee the victory. 

Colloquy. — Holt Spieit, Thou Who didst enrich 
the first Christians with a wonderful gift of strength, 
whereby they received courage to go forward to meet 
death and cruel tortures rather than offend Thee, 
vouchsafe to remember that I also am called by Thy 
Name, and that none have greater need than I to be 
strengthened by Thy grace. Cold and lethargic in 
Thy service, I have, alas, too often given way before 
human respect, and through fear of the obstacles to 
be encountered in Thy service, for which cause I have 
been guilty of a thousand offences ; but from to-day I 
resolve to lose everything rather than offend Thee. I 
will never more neglect my religious duties through 
disinclination, or idleness, or sloth, or for fear of the 
remarks of others. TVTiat I desire, my God, what 
I prize above all created things, are Thy grace and 
love. Grant me the happiness of possessing both 
these, and I shall be rich enough ! Cause me to please 
Thee in all things, and I shall be quite indifferent as 
to displeasing the world and those that belong to it. 
Amen. 

Second Subject. 

Pilate, alarmed at the tumultuous vociferations of 
the concourse of people who were furiously demand- 
ing the crucifixion of Jesus, sought to appease them 
by yielding to a portion of their demands. He there- 
fore set Barabbas free, and ordered that Jesus should 
be scourged. 



272 THE KOTTRISHME^T 

1. Pleasure the whole extent of the grief which 
Jesus felt when He heard that sentence given forth 
which condemned Him to a degrading torment, — He 
"Who was innocent, and acknowledged such by His 
judge, — a torment destined only for slaves ; and the 
more cruel in that it was to be inflicted by those who 
had vowed a blind and savage hatred against Him. 
But observe likewise the meekness, peace of mind, 
and silence wherewith our gracious Lord accepted 
this cruel sentence. He showed no sign of alteration 
of soul ; He complained not of the injustice done to 
Him ; He submitted silently to the barbarous com- 
mand of His judge. Is it thus thou actest ? Dost 
thou with like calmness and meekness maintain thy- 
self whensoever thou art so unjustly accused or con- 
demned ? "With what eagerness seekest thou not to 
vent thy indignation, and revenge thyself! How 
harsh, bitter, and offensive are then thy words ! Learn 
again, therefore, from thy Divine Master, to overcome 
thy too ardent passions, which are ever too ready to 
break out. Accustom thyself to receive the ill-treat- 
ment of men with the same resignation as He did Who 
willed to endure for thee such hard and numerous 
outrages. 

2. Wilt thou know why Jestjs so calmly heard the 
unjust sentence which condemned Him to bescourged? 
It was that He regarded it as proceeding from the 
mouth of His heavenly Father. Therefore, with 
heroic obedience, He submitted to it. " O My 
Father," did He inwardly say,. " I am ready to re- 
ceive the stripes from what hand soever they may 
come, because Thou hast ordained it. I will only 



OF THE CHEISTIA]S T SOUL. 273 

that which Thou wilt." Christian, such should be 
the feelings of thy mind in thy afflictions ! Thy heart 
should be submissive to the will of GrOD, as was that 
of Jestjs. Thou shouldst be ready to receive from 
the hand of thy loving Fatheb whatever chastise- 
ment it please Him to send : thou shouldst humbly 
accept from Him every evil which may befall thee, 
bear it with courage, and make a holy use of it for 
thy own sanctification, for the edification of thy 
neighbour, and the greater glory of the Lord. Is it 
thus thou hast hitherto acted ? 

Colloquy. — O Jesus, Who art innocence itself, lo ! 
Thou art condemned to the punishment of malefac- 
tors, yet Thou dost not complain ; Thou receivest it 
with patience, without saying a word, and in a spirit 
of penitence for my sins. It is thus Thou teachest 
me to accept for love of Thee, and as the penalty of 
my iniquities, all the wrongs, ill-treatment, injustice, 
and persecution whereof I may be the object. For 
the future, my GrOD, I will accept them as being 
sent by Thee for the purpose of chastening me as I 
have so often deserved. Though the persons who do 
me wrong are men like myself, yet I know that Thou 
hast selected them to be the ministers of Thy will ; 
therefore I should accept the evil they do me as com- 
ing straight from Thee, and submit thereto with 
humble resignation. Such is the penitence Thou 
requirest from me : I accept it, my GrOD, for love 
of Thee. Grant that always and every where Thy 
will may be done in me. Amen. 



274 THE NOURISHMENT 

Thied Subject. 

When the Jews heard from Pilate's lips the com- 
mand given to scourge Jesus Christ, they shouted 
with joy, and, like hungry wolves, they threw them- 
selves with great fury on that meek Lamb, dragged 
Him violently into a spacious hall, and there they 
stripped Him of all His clothes, so that there re- 
mained no covering upon His sacred body. 

1. Great was the shame which our Divine Saviour 
suffered, when thus exposed in nakedness to the 
mockery of a vile and infamous populace. Of all the 
agonies of His Passion, that of having been several 
times stripped of all His clothing, and thus exposed 
to the gaze of a whole people, was certainly one of the 
greatest. Compassionate the shame which Jesus suf- 
fered herein. Naked, and yet He it is Who clothes 
the sun with light and splendour, and who causes the 
stars to shine in the heavens, with a magnificence 
which nothing equals ; naked, and He it is Who 
covers the birds with feathers, the sheep with fleece, 
the trees with leaves, the fields with verdure, the 
gardens with flowers ; naked, and He it is Who gives 
to men the purple, and silk, and fine linen, wherewith 
they adorn themselves ; He it is Who clothes the 
Angels with mantles of honour and glory. He was 
naked, and it was for thy salvation, to prove to thee 
all His love, that He willed to be thus stripped. It 
was to teach thee to strip thyself of the evil habits 
which tyrannise over thee, of the many degrading- 
passions of which thou art perhaps the slave, the 
many sins wherewith thou art covered from head to 



OF THE CHEISTIA1S" SOUL. 275 

foot. Profit by so useful a lesson, cast away what- 
ever in thee may displease the eyes of God, make a 
sincere confession to Him, shake off thy lukewarm- 
ness, and beseech the Lobd to strip from thee Him- 
self the hideous garment of thy iniquities, to cover 
thee with the glorious mantle of His love and of His 
merits. 

2. Behold, too, in the nakedness of Jesus Cheist, 
the image of thine own spiritual nakedness. Alas ! 
thou hast not any one virtue, or else thou hast but 
very imperfect ones ; thy soul is like a dry and barren 
soil ; thou art destitute of those sentiments of faith, 
confidence, contrition and love, which the saints had ; 
scarcely conceivest thou those desires of Christian 
perfection whereunto thou art called, and which form 
the portion of the true friends of God. Oh, be con- 
founded at thy great poverty of spiritual things, and 
ask Jesus graciously to enrich thee with His divine 
grace, to clothe thee with holiest virtue, and to enable 
thee to appear in His Presence at the day of judg- 
ment, not sad and confounded with the sense of thy 
spiritual nudity, but filled with sweet joy, by reason 
of the numberless merits wherewith He will adorn 
thy soul, and in the hope of eternal glory. 

Colloquy. — God, Whose riches are infinite, my 
soul turns to Thee, that Thou mayest clothe it with 
Thy gifts, and adorn it with Thy grace. I am 
ashamed, because I am destitute of all virtue, and 
I fear to be found unworthy of paradise at the day of 
judgment. By the merits of that shame which my 
Divine Bedeemer endured at the time of His scourg- 
ing, adorn my soul, my God, with holy thoughts 



276 THE IS-OTTRISmiEXT 

and with knowledge of heavenly things. Adorn it 
with Thy divine love, and with all Christian virtues. 
Have compassion on my spiritual nakedness, and 
vouchsafe O Thou Who possessest all treasures of 
heaven and earth, to enrich my poor soul with Thy 
most precious gifts, and to make it pleasing in Thy 
sight. Once more, O my God, have pity on my 
miseries, and come to the help of my poverty. If 
there be found some good thing in me, to Thee I will 
render thanks, and praise Thee everlastingly in this 
world and the next. Amen. 



3ile$otuttott$. 

OF TEMPTATIONS. 

1. If we are tempted, it is a sign that we are loved 
of God, the Holy Spirit tells us. 1 Those who have 
been the most loved of God, have been the most ex- 
posed to temptation. Because thou wast pleasing to 
God, the Angel said to Tobias, it was necessary that 
thou shouldst be tried by temptation. 

2. Ask not of God that thou be freed from tempta- 
tions, but ask of Him grace that thou yield not to 
them, and that thou fulfil His holy will. He who 
refuses to fight, renounces the crown. Trust in 
God, and God will fight within thee, with thee, and 
for thee. 

3. "Besides," says S. Francis de Sales, "these 
temptations which are so importunate, come to us 
from the malice of the devil ; but the trial and suf- 

1 S. James i. 12. 



OF THE CHEISTIAK SOTTL. 277 

fering which they occasion come to us from the mercy 
of G-od, Who, against the will of His enemy, draws 
forth holy tribulation from his malice. Therefore, I 
say this : Thy temptations proceed from the devil and 
hell ; but thy trials and afflictions proceed from God 
and Paradise ; the mothers are of Babylon, but the 
daughters are of Jerusalem." Despise temptation, 
therefore, and open the whole soul to this trial which 
God sends thee, to purify thee in this life, and crown 
thee in eternity. 

4. " Let the wind blow," says the same saint again, 
" and imagine not that the rustling of the leaves be 
the clang of arms." Be quite assured that all the temp- 
tations of hell shall not trouble a heart which loves 
them not. The Apostle S. Paul endured some that 
were terrible, and God would not take them from 
him, and dealt thus in love. Remember that God is 
a Father infinitely good and compassionate, and that 
He suffers not the devil to harass His children, ex- 
cepting so far as their merits and their reward shall 
be thereby enhanced. 

5. The longer the temptation continues, the more 
clear it is that thou hast not consented to it. " It is 
a good sign," says S. Prancis de Sales, "that there is 
so much noise and tempestuousuess beating against 
the will, for it shows that the will is not in it." 
They lay not siege to a fortress which is already 
within their power ; and so long as the assault con- 
tinues unmitigated, we know that resistance is per- 
severed in. 

6. Thou fearest to be overcome at the very moment 
thou art gaining the victory. Thy fear proceeds from 



278 THE 1S T 0TJEISHMENT 

this, that thou confusest the impression of the temp- 
tation with consent ; and mistaking a passive state of 
the imagination for an act of the will, thou thinkest 
thou hast yielded to temptation because thou hast felt 
it keenly. The imagination generally wanders be- 
yond the limits of our control S. Jerome had with- 
drawn to the desert, and his imagination brought 
before him exciting objects ; his body was chilled by 
severe mortifications, and yet the fire of concupiscence 
kindled and tortured his heart. In these fearful con- 
flicts, the holy anchorite suffered but sinned not ; he 
was tormented, but not guilty : on the contrary, the 
greater his trial was, the more was he pleasing to 
God. 

7. One, when tempted, was wont to say to the 
phantoms of his imagination, " I see you, but I do 
not look at you." "I cannot help seeing you, be- 
cause it depends not on myself if my imagination 
fling before my eyes that which I wish not to see ; 
but I look not at you, because my will repudiates and 
rejects these images." "The essence of sin," says S. 
Augustine, " consists so much in its being voluntary, 
that if it ceases to be voluntary, it ceases to be sin." 

8. Sometimes the human senses are so powerfully 
attracted towards the object which the imagination 
brings before them, that the will appears to have been 
drawn into and absorbed in a sort of fascination. But 
it is not so ; the will has suffered, but has not yielded ; 
it has been buffeted and wounded, but not vanquished. 
This is the state which S. Paul describes as the war- 
ring of the flesh against the spirit, and the perpetual 
wrestling of both. The soul in this wrestling ex- 



OF THE CHKISTIAN SOUL. 279 

periences strange sensations, but consents not to what 
she feels: she passes through them pure, even as 
substances which are covered with a layer of oil come 
out of the water without retaining a drop of it. 

9. If it should often happen that thou hast not 
a distinct consciousness of thy mastery over tempta- 
tions, know that God denies thee this satisfaction, in 
order that obedience, serving thee as a light, may sup- 
ply the deficiency. 

10. To constitute a deadly sin, there must be the 
union of three things : 1. if the nature of the sin be 
heavy ; 2. if the mind have a full consciousness of the 
guilt of the action we indulge in, or of the peril of the 
occasion to which we expose ourselves ; 3. if the will 
decide voluntarily, or by a guilty preference in favour 
of the forbidden action, or guilty omission, or dange- 
rous occasion. These reflections may serve to reassure 
thy soul, if the dread of having mortally sinned should 
come to trouble it ; because the union of these three 
conditions is not readily met with in a soul which has 
the fear of God ; but perfect security can, and ought, 
only to proceed from obedience. 

11. In temptations against faith and purity, stop not 
to make an effort to realise those virtues ; but turn to- 
wards God a look of affection, without speaking even 
to that compassionate Friend of the thought which 
afflicts thee, for fear of giving more consistency to it 
by words. Apply thyself to some outward occupation, 
or go on with the one thou art engaged in without 
vexing thyself, without replying to the tempter, as 
though his assault had not reached thee. Thou wilt 
thus discomfit him, and maintain thyself in peace. 



280 THE NOUEISHMENT 

12. Shouldst thou be assailed by temptations 
throughout thy whole life, be not thereby troubled : 
thy strength shall increase in proportion to thy trials, 
and thy crown shall be the more beautiful. Only be 
firm in the resolution to despise the assaults of the 
tempter. 

13. The wisest theologians and masters of the spi- 
ritual life are agreed in saying that simple contempt of 
temptation is a more efficacious way of rejecting it 
than words or deeds of the contrary virtues. Bead 
attentively on this subject the 3rd and 4th chapters of 
Introduction to the Devout Life ; there thou wilt find 
great enlightenment and much consolation. See also 
the 12th chapter of the Spiritual Combat, and the 6th, 
7th, 12th, 20th, 29th, 55th, and 59th of the third 
book of the Imitation. 



MEDITATION XXIV. 

JESUS BOUND TO A COLUMN AND CEUELLY SCOUEGED. 

Fikst Subject. 

"When Jesus Cheist had been stripped of His gar- 
ments, His tormentors dragged Him to the foot of a 
marble pillar, and there, without the least resistance 
on the part of the Savioue, they bound Him with 
cords and thongs. 

1. Marvel at the wonderful resignation wherewith 
Jesus suffered His tormentors to bind Him. These 
ruffians tightened the cords with so much violence and 
cruelty, that we may suppose that they entered into 
His flesh, even to the bones, so that they were no 



OF THE CHRISTIAN SOTJL. 281 

longer seen, and that blood issued at every pore. 
Meditate on this Divine Master bound to the pillar as 
a slave, and surrounded by a crowd of idlers and 
gazers, who had assembled to witness His scourging. 
He was the King of Heaven and earth, the whole uni- 
verse acknowledged His sovereign dominion and obeyed 
Him ; and yet, behold ! full of meekness and humility, 
with eyes modestly bent, He yielded unresistingly to 
these vile soldiers, obeyed all their caprices, and pa- 
tiently awaited the stripes which were soon to fall 
upon Him. Behold, He curses them not, He makes 
them no reproach, He utters no word of malediction ; 
but, like an innocent lamb, He is silent and prepares 
to endure great torments for thee, and to satisfy His 
Eternal Father for thy sins. Oh, what cause hast 
thou not to love the GrOD Who has thus loved thee, and 
to dedicate thyself irrevocably to His service ! 

2. Reflect on thy little obedience to thy spiritual 
and temporal superiors, on thy obstinacy, on thy pride 
and self-sufficiency, thou who thinkest thyself fit to 
guide and to govern thyself unaided ; and, beholding 
our Lord obeying those who were going to take 
away His life, learn to accept correction from those 
who desire thy good and the salvation of thy soul ; 
obey them promptly, not only outwardly, by punctu- 
ally performing all that they command thee, but like- 
wise inwardly, by doing it without murmuring or com- 
plaining. Obedience is sometimes painful, I confess ; 
it sometimes costs nature much to submit ; but never- 
theless obey, and thereby thou wilt become pleasing 
to God, and wilt arrive surely and soon at a high de- 
gree of perfection. 



282 THE NOURISHMENT 

Colloquy. — Lamb of God ! O most perfect Pat- 
tern of obedience, I am ready to obey in all Thou com- 
mandest ; I will also obey my superiors, and be hence- 
forth governed by their will. Be far from me, O my 
GrOD, a spirit of independence, self-will, and murmur- 
ing. Since Thou willedst to obey even Thy tormentors, 
I will learn from Thine example that obedience is the 
surest and speediest path whereby to reach heaven. 
Thou art my sovereign Lord ; Thou hast thus the 
right to impose on me all the laws Thou wilt, and to 
set over me whatever superiors Thou choosest ; my 
duty is to submit to Thy commands and theirs. This 
I will henceforth do to my last breath, firmly trusting 
that Thou wilt help me by Thy grace in the practice of 
obedience. Amen. 

Second Sttbject. 

Our Divine Saviour was no sooner bound to the 
pillar, than the ruffians, throwing themselves with 
fury on Him, showered down on every part of His 
body a storm of stripes. 

1. The torment of the scourging was extreme in 
every way. First, by its duration. Secondly, by the 
nature of the instruments of that torment : for they 
were very hard thongs of knotted cord, bound with 
little iron chains. Thirdly, by the number of blows, 
which were, one might say, innumerable. Indeed, if, 
according to the law of the Eomans, the number 
of stripes was to be proportioned to the crimes com- 
mitted, Jesus Christ having been scourged for all the 
sins of the whole world, it is impossible to say how 
many He received \ assuredly that Divine Master was 



OF THE CHRISTIAN SOUL. 283 

wounded from head to foot. Fourthly, by reason of 
the cruelty of the executioners, which rose higher 
every minute, being excited to emulate one another. 
He was wounded for our transgressions, He was 
bruised for our iniquities. The chastisement of our 
peace was upon Him, and with His stripes we are 
healed. 

2. Oh, how agonising was this torment of the 
scourging to Jesus ! His pain was insupportable, 
and each fresh blow was sufficient to lay Him dead. 
Bat as He thought of thee, and loved thee, He was 
contented to be reduced to this dreadful condition, be- 
cause therein He found the means to expiate thy sins 
of impurity. How many, alas, hast thou not commit- 
ted for many years ! and yet what degree of penitence 
hast thou shown hitherto ? what mortifications hast 
thou inflicted on thyself? Alas, thou treatest thy re- 
bellious flesh with the greatest tenderness, whereas 
thou shouldst continually mortify it, by reason of all 
the iniquities it causes thee to commit ; but thou canst 
not bear to make it suffer, and tendest it as if thou 
hadst no cause to fear it. Learn, then, as a true dis- 
ciple of Jestjs Cheist, to subdue thy corrupt flesh by 
self-denials and penitence, that it may no longer rebel, 
and that, mastering its strayings, thou mayest run by 
the path of God's commandments towards that integ- 
rity and perfection of life which should shine forth in a 
true Christian. 

Colloquy. — my Divine Master, Thou Whose sacred 
body, for love of me, was all covered with wounds and 
bruises, teach me how to treat my body of clay and 
sin, and teach me to mortify it as I ought by peni- 



284 THE NOUBISHMEXT 

tence. But at the same time, I beseech Thee, gra- 
cious Jesus, by the merits of the cruel agonies Thou 
enduredst in Thy dreadful scourging, to grant me the 
gift of strength, that I may have courage to control 
my flesh by fasting and self-denials. This corrupt 
flesh rebels day by day against Thee, and urges me in- 
cessantly to offend Thee. Help me to chastise it, and 
deprive it of that great vigour wherewith it harasses 
and vanquishes my soul. I will lay aside all those 
self-indulgences and methods of ease which are not 
needful to me. Sustain me in my good resolutions. 
Once more, Jesus, grant me the spirit of penitence, 
whereof I have sore need, to vanquish the unbridled 
desires of my evil nature, and to satisfy Thy offended 
justice. I will henceforth hate my flesh with holy 
hatred, that I may love Thee. If it be furious and 
rebel, I will treat it as a slave ; if it submit to grace, I 
will treat it as a brother. Cause, O God, that my 
spirit may always be the master, and that nothing 
may hinder me when it is in question to serve Thee 
and dedicate to Thee ali my love. Amen. 

Third Subject. 

When this cruel slaughter had come to an end, the 
ruflians, weary with scourging the Sayioub, unbound 
Him from the pillar. The cords which sustained that 
Innocent One being cut, it has been thought that He 
fell in His blood, and remained for some time extended 
on the ground motionless and half-dead. But so piti- 
able a sight could not soften hearts harder than stone. 
The executioners compelled Jesus to arise and to 
clothe Himself with His garments, which He could 



OF THE CHRISTIAN SOUL. 285 

only do, by reason of His great weakness, with infi- 
nite difficulty, and with renewed sufferings. 

1. Transport thyself in imagination to the place of 
scourging ; behold thy Jesus all in blood, and drag- 
ging Himself painfully along the ground to take up 
His garments scattered here and there in the hall. 
See how pain makes His every limb tremble ! see the 
tears which flow from His eyes ! Cast likewise a look 
upon His tormentors, who make a sport of loading 
Him with sarcasms, mockeries, and blows, as though 
He had been the most vile thing on earth ; and remem- 
ber that He Who was thus treated like a worm of the 
earth is the same Who reigns in Heaven, and Who, 
with one look alone, causes the earth to shake in its 
foundations. Wherefore, then, did He consent to be 
reduced to such a degree of misery, confusion, and 
degradation? It was because He loved thee, and 
would prove to thee the whole extent of His love. 
Tes, for thee it was that He was scourged ; to expiate 
thy sins His body was torn with stripes ; to quench 
the flames of hell, which thou didst merit, He con- 
sented to shed His blood and suffer indescribable pain. 
Let thy heart, then, become filled with affectionate 
sentiments of compassion for so gracious a Mas- 
ter ; and acknowledging how ill thou hast hitherto 
responded to so much love, and how ungrateful 
thou hast shown thyself for so great a blessing, weep 
for thy sins, ask forgiveness for them, and sincerely 
resolve for the future to be more worthy of Jesus, 
and to lead a life holier and more conformable to 
His Gospel. 

2. Learn, lastly, to receive with patience and humi- 



286 THE NOURISHMENT 

lity the strokes wherewith it may please the Lord to 
smite thee, even as Jesus Christ received those 
which were so cruelly inflicted on Him by His ene- 
mies ; and although thou feel a natural repugnance 
towards all which wounds thee, yet beseech the Lord 
to punish thee in this life for thy sins : so that when 
thou reachest the end of thy course, thy soul may be 
entirely purified from all its stains, and be in a state 
to take its flight to Heaven. 

Colloquy. — O Jesus, full of love, to what an excess 
of charity hast Thou not been drawn ! Thou gavest 
up Thy body to the strokes of the most savage 
scourging ! Thou gavest up Thy soul to the deepest 
shame and confusion ! I thank Thee with my whole 
heart for that exceeding love of Thine. I offer to 
Thee every drop of the precious blood which Thou 
didst shed for me ; and I beseech Thee to give me, 
through its merit, strength to chastise my body in 
this world, and to prevent the eternal punishment to 
which Thy justice would certainly condemn me if I 
should neglect to appease it. I deserve every sort of 
evil for having outraged Thy glory ; and I accept in 
a spirit of penitence and expiation all the sorrow 
Thou art pleased to send me. I infinitely prefer that 
Thou shouldst purify me from my iniquities in this 
world with the mercy of a Father, rather than in the 
other, where Thou wouldst punish me with all the 
severity of an angry judge. Strike me, then, in this 
life, Lord, but spare me in eternity. Amen. 



OF THE CHRISTIAN SOUL. 287 



ifteSalutumg* 

OF HUMILITY, AND THE MEANS OF ACQUIRING^ IT. 

It is a constant and undoubted verity, that there 
will be no mercy nor entrance into the kingdom of 
Heaven for the proud, and that the Lord will only 
admit the humble there. Holy Scripture teaches us 
that God resisteth the proud, — that He abaseth those 
who exalt themselves, — that we must become like 
little children to enter into His glory, — that those 
who do not become thus shall be excluded therefrom ; 
and, in short, that He sheds His favours alone upon 
the humble, and exalts them only. 

This admitted, thou canst not be sufficiently con- 
vinced of the importance of striving to become hum- 
ble, and of banishing from thy mind all presumption, 
vanity, and pride. There are no efforts thou shouldst 
not put forth to succeed in so holy an undertaking ; 
and as it is not possible for thee to succeed without 
God's grace, thou must ask it earnestly, and at all 
hours of the day. 

Every Christian has contracted at baptism an obli- 
gation to walk in the steps of Jestjs Christ, and it 
is to this divine Pattern that we should conform our 
lives. This God and Saviour carried humility so far 
as to become the object of the scorn and contempt of 
men, in order to cure the swelling and wound of our 
pride, teaching us by His own example to tread the 
important path which alone leads to Heaven. Thou 
therefore, O disciple of this Divine Master, if thou 
desirest to acquire this precious pearl of humility, 



288 THE 1S-0TJEISHMEjS t T 

which is the surest sign of predestination, receive 
with a docile spirit the advice I give thee, and put it 
faithfully in practice. 

1. Open the eyes of thy soul, and consider that of 
thyself thou hast nothing for which thou shouldst 
esteem and exalt thyself. In thyself thou art nothing 
but sin, falsehood, and misery ; and as for the gifts of 
grace and nature which are in thee, as they come 
from GrOD, the origin of thy being, from whom thou 
hast received them, it is to Him a] one that the honour 
and glory belong. 

2. Hence conceive a deep consciousness of thy 
nothingness, and preserve it ever in thy heart, with 
profound shame that any pride 3hould reign within 
thee. Be persuaded that there is nothing so vain and 
ridiculous as to seek to be esteemed for that pre- 
eminence which we have not ourselves, but which is 
lent to us by the gratuitous bounty of the Creator ; 
for, as the Apostle says, if thou hast received it, why 
dost thou glory as though thou hadst not received it ? 

3. Let the remembrance of thy past sins never 
leave thy mind. Know, above all, that the sin of 
pride is an abominable thing : that there is no evil on 
earth or in hell to be compared to it. It was pride 
which ruined the angels in Heaven and cast them 
down to hell; it is pride which has corrupted the 
whole human race, and which has drawn down on 
earth that infinite number of woes which will last till 
the end of the world, or, to say more truly, through- 
out eternity. In fine, a soul defiled with sin is 
worthy alone of hatred, contempt, and punishment. 
Hence conclude in what estimation thou shouldst hold 



OF THE CHRISTIAN SOTJL. 289 

thyself after being guilty of so great a number of 
sins. 

4. Think besides, that there is no crime, however 
enormous and detestable, of which thou art not capa- 
ble, and towards which thy corrupt nature is not 
inclined ; and that it is only through the mercy of 
God and the help of His grace that thou hast been 
preserved hitherto : as S. Augustine has said in that 
memorable sentence, " There is no sin which has 
been committed by one man but which any other man 
might commit, if the Hand which made him should 
cease to sustain him." Bewail inwardly this thy de- 
plorable condition, and draw from it a firm resolution 
never to take any other place than that of the most 
unworthy sinner. 

5. Always choose, as the Gospel enjoins, the last 
and lowest place, and be sincerely convinced that it is 
the one due to thee : and in all the wants of life select 
ever for thyself the things most inconvenient, as be- 
ing of all the least important ; endeavour at all times 
to feel that others deserve to have the best of every 
thing, and thyself the worst, by reason of thy great 
unworthiness, and desire with all thy heart that it 
may be thus in all cases. 

6. Abstain, as from a great evil, from ever judging 
others in any way ; try rather to put a favourable 
construction on all they say and do ; ponder it over 
and conclude with earnest charity that there are 
reasons for excusing or defending them, and be- 
come, as it were, the advocate of thy neighbour. If 
such a thing be impossible, from the evil being too 
evident, still excuse him as far as thou canst by attri- 

u 



290 THE NOTIKISmiEXT 

buting his fault to some inadvertency, or to his being 
taken by surprise, or to the strength of temptation 
and the malice of the devil who seduced him, or to 
some other motive; at least, turn thy mind away 
from thinking of it, if it be not thy office to remedy 
it. This practice is another very abundant source of 
true humility. 

7. At the first movement of a thought of pride, 
vanity, or self-love, turn speedily to the Lobd, be- 
seech Him to defend His honour, and not to permit 
thee to rob Him of it by attributing aught to thyself. 

8. Be glad to ask advice of others ; be willing to 
receive instruction even from those who do not seem 
suited to give it thee ; and thank those who reprove 
thee, inasmuch as they help to correct thee. 

9. Avoid singularity and affectation ; seek not to 
be thought more highly of than others ; if thou hast 
some natural defects, rejoice, inasmuch as they may 
greatly assist thee in practising humility. 

10. Never despise any one. The greatest sinner 
may be converted and become a saint, whilst thou 
mayst become a reprobate. 

11. Beware lest pride be the source of the evil thou 
sometimes sayest of thyself. S. Francis de Sales dis- 
approves of our speaking of ourselves at all, either 
good or evil, unless a real necessity constrain us. 

12. Before reproving others, when thy duty calls 
thee to do so, humble thyself by remembering in- 
wardly that in many ways thou art guiltier than 
they. 

13. "When thou art unjustly reproved, be not irri- 
tated ; and remember that if thou art not guilty of 



OF THE CHRISTIAN SOUL. 291 

the actual fault thou art accused of, thou art of a 
multitude of others. 

14. When thou art offended, be not the last to 
seek reconciliation. Be reconciled, at all events, in 
thy heart, should prudence not permit thee to make 
the first advances. 

15. Look not for gratitude for the services thou 
renderest ; but believe that, in obliging others thou 
dost no more than thy duty. 

16. In a word, if thou sincerely desirest to become 
humble, accept eagerly all the humiliations which may 
cross thy path, and embrace them courageously. "We 
can become humble only by exercising ourselves in 
humility, and we can never exercise ourselves in 
humility, but by willingly accepting humiliations. 



MEDITATION XXV. 

JESTJS IS CROWDED WITH THORNS. 

First Subject. 

Jestts having gone through the torment of the scourg- 
ing and put on His garments, the thought suggested 
itself to the soldiers who were the executioners, to 
give to themselves, and to the other soldiers of Pilate's 
palace, a diversion worthy of their cruelty, and the 
idea of which they conceived from the crime which 
was imputed to their prisoner. He had been accused 
of wishing to make Himself a king, and of calling 
Himself King of the Jews ; so they thought of making 



292 THE KOURISHMEXT 

Him a mock king, and of representing the ceremony 
of His coronation. They led Jesus, then, from the 
place where He had been scourged into the inner 
court of the judgment-hall, where the soldiers re- 
mained, and when the whole cohort was assembled, 
they violently tore off from the Divine Saviour the 
robe He wore, and in bloody derision put over His 
shoulders an old purple cloak all in rags, in semblance 
of a royal mantle : and as a crown was wanting to 
this mock king, they plaited one with very sharp 
thorns, put it on His head, and pressed it down 
violently, in order that the thorns should enter deeply 
into His flesh, and put Him to further torture. 

1. Reflect on all that Jesus had to endure from 
this fiend-like diversion of the soldiers. As His 
clothes already stuck to the recent wounds He had 
received in the scourging, it was a terrible renewal of 
pain to Him when they were torn off. Therefore 
His Blood began to flow again from all parts. But 
our Lord spoke not a word, nor breathed a sigh, 
neither did He offer any resistance. He let Himself 
be led, stripped, clothed at their will. Thereby He 
expiated the effeminacy of thy body, the voluptuous- 
ness of thy guilty flesh, the luxuriousness of thy 
apparel, the vanity thou feelest therein, and the pride 
it inspires thee with. Thereby He merited for thee 
the grace of penitence and mortification, the grace to 
despise the world, its pomps, and all its glory. Be- 
seech this Divine Master graciously to apply to thee 
the merits of His sufferings, and to give thee the 
spirit of mortification and chastity. 

2. Consider, secondly, all that Jesus had to endure 



Or THE CHRISTIAN SOUL. 293 

"when they crowned Him with thorns. This torment 
was one of the greatest of His Passion. The head is 
full of nerves and delicate membranes, of which the 
sensitiveness is excessive ; and I ask thee, what must 
have been the cruel agony of our Loed when He felt 
the sharp points of the thorns penetrating into every 
part of the flesh of His head ? Many saints suppose 
that Cheist must have sustained Himself by a miracle 
not to have died nnder that torment. Thereby He 
expiated that desire to domineer which is in thee, 
which constantly leads thee to exalt thyself above 
others. He expiated likewise the many other sins 
thou hast conceived, nurtured, and entertained in thy 
criminal head, in thy memory and imagination. He 
expiated, moreover, the idolatrous care thou hast be- 
stowed so frequently upon the adorning of thy head, 
to show it off, and cause it to be admired. Moreover, 
He merited for thee the grace of humility, meekness, 
and patience. 

3. Cast thine eyes upon Jesus crowned with 
thorns, and see what a difference exists between thee 
and thy divine Pattern. Thou wilt suffer nothing; 
thou hatest all that is the least restraint ; thou lovest 
ease and repose ; and it is with the greatest possible 
difficulty that thou consentest to impose any sacrifice 
on thyself, when thy conscience compels thee to it. 
Ah, know that delicate members are out of place be- 
neath a head crowned with thorns ; and that he who 
would be a disciple of Jesus should always imitate 
Him in His love of suffering. Know that whoever 
would be one day crowned with glory with Jesus in 
Heaven, must resign himself to be first crowned on 



294 THE NOURISHMENT 

earth with thorns and tribulation. Hast thou ever 
thought of this seriously ? 

Colloquy. — King of sorrow! my sins have been 
the cause of all the torments of which I behold Thee 
the Victim. It was my avarice which reduced Thee 
to nakedness ; my shameful sins covered Thee with 
wounds ; my impatience caused the blood to issue 
from all Thy veins ; my pride caused Thy ignominy. 
I detest all these sins, because they were the unhappy 
occasion of all Thy sufferings ; I detest them solely for 
Thy sake, and because with my whole heart I love 
Thee. I rejoice with Thee that Thy sorrows are over 
and that they have been changed into infinite glory to 
Thee, and endless happiness. Grant me grace to mor- 
tify my body, to bring it into subjection, to treat it as 
a slave ever ready to rebel, and to spare it no labour 
here, that through Thy merits I may likewise obtain 
after this life the repose of Paradise. Amen. 

Second Subject. 

It sufficed not to the soldiers to have placed a crown 
of thorns on the head of Jesus. Wishing to complete 
their horrible amusement, they made Him sit down on 
a block of marble, which was near them in the hall, as 
if it were on a throne ; and taking a reed, they put it 
in His hands, to serve as a sceptre. Jesus refused 
nothing ; He accepted the ridiculous sceptre offered 
to Him, and held it as they desired. 

1. Thou condemnest the insolent conduct of these 
soldiers, who in derision gave to the Saviour a reed 
for a sceptre, and yet thou imitatest this conduct 
every day. A reed has a certain external appearance 



Or THE CHRISTIAN SOUL. 295 

of solidity, and consistency ; but if it be closely ex- 
amined, one easily perceives that this appearance is 
deceitful, and that being hollow, it is weak and fragile. 
Is it not thus with most of the good works thou 
offerest to Jesus ? In appearance they seem excel- 
lent, perfectly worthy of a true Christian, and full of 
the Spirit of God ; but when they are weighed in the 
balance of the sanctuary, they are found hollow, 
blamable, and even worthy of punishment. Perhaps 
thou hast hitherto thought to give to thy Divine 
Master the golden sceptre of thy labours, mortifi- 
cations, prayers, and virtues ; but almost all thine 
actions having been performed without a pure and up- 
right intention, without the single desire to please 
God, as a matter of form, or through vanity or self- 
will, thou hast, alas ! for the most part, given Him 
only a hollow, worthless reed. Humble thyself for thy 
spiritual poverty ; ask forgiveness of Jesus Cheist 
for having hitherto so rarely done anything for His 
glory ; and resolve henceforth so to purify thy inten- 
tions, that all thy actions may become good works in 
reality ; not only in the eyes of men who may be easily 
deceived, but also in the eyes of Him " Who trieth the 
reins and the heart." 

2. The reed which the soldiers gave to Jesus for a 
sceptre is the image of the delusive hopes of this life. 
The world promises great things to its votaries ; it com- 
placently spreads before them riches, honours, and all 
which flatters pride and sense ; but what is all this ? — 
a little vapour which seems resplendent for a few 
minutes, and then vanishes for ever. Know this for 
certain: that when thou shalt have served the world 



296 THE NOURISHMENT 

all the years of thy life, it will never be able to give 
thee more than a frail reed ; thou wilt never receive 
from it anything which is solid and durable ; and the 
reward of all the fatigue thou hast gone through for it 
will be emptiness. Be wise enough, therefore, to com- 
prehend the foolishness of those who love the world. 
Be resolute enough to despise it j renounce its vain 
joys, and cast away the delusive good it offers thee. 
Cling to God alone. He will never fail thee ; He will 
never forget what thou dost to serve Him ; and the 
reward He will give thee for thy faithfulness to His 
service will be a splendid and eternal reward. 

Colloquy. — O my GrOD, henceforth I will do every 
action to Thy glory, and no more to please the world 
which deserves nothing from me. I will serve Thee 
only : because there is none but Thou "Who eternally 
recompensest the devotion of those who are Thine. 

It is in Thee I place all my hopes, because I am sure 
Thou wilt never disappoint them. All I shall hence- 
forth do, all I say, all I may suffer, I wall do, say, and 
suffer for Thy sake. Vouchsafe to purify my soul 
from earthly affections, to bind me closely to Thyself, 
that nothing may ever again separate me from Thy 
love. Amen. 

Thied Subject. 

So many indignities satisfied not yet the cruelty of 
the soldiers. They came in great numbers to sur- 
round the Divine Saviour; then, to make sport of 
Him, they bent the knee, one after the other, and sa- 
luted Him, saying, " Hail, King of the Jews !" Then 
they spat on His face; they buffeted Him; and 



OF THE CHEISTIAX SOUL. 297 

seizing the reed He held in His hand, they smote Him 
on the head therewith, thus using His sceptre to rivet 
still more firmly His crown. 

1. Such was the brutality of the soldiers ; and great 
were the ever-renewed sufferings of Jesus ! Who 
can conceive the greatness of His torment ? Suppose 
a thorn were to make its way, even slightly, into thy 
head, what torture would it not be to thee ! How 
speedily wouldst thou send for a surgeon to extract it, 
and give thee ease ! But lo ! thy Divine Saviour 
has His head pierced in every part ; the thorns are 
touched and moved every minute ; they are pushed in 
violently with heavy blows : what martyrdom ! my 
Sayioue, is it to this degree Thou hast loved me ? at 
this price hast Thou redeemed my soul? I will 
render Thee love for love ! I will, at whatever price, 
save my soul, which cost Thee so dear ! Therefore I 
will mortify my senses and my passions ; I will bear 
with calmness and resignation all the sorrows of this 
life ; I will detach my heart from all creatures, and 
will strive to please thee in all things. 

2. Marvel at the all-divine patience wherewith Je- 
sus Cheist bore the outrages whereof He was the 
Victim during the crowning with thorns. He had not 
His eyes bound as when before Caiaphas ; He beheld 
the insulting homage paid to Him ; He saw the blows 
preparing for Him, but yet no fear ever caused Him, 
by a movement, to avoid them, or diminish their vio- 
lence. When they snatched the reed from His hand 
He yielded : and when it was given back to Him, He 
took it. He suffered all in profound silence, and 
as though He were unconscious. Had the soldiers 



298 



THE JTOUBISHMEKT 



reflected for a while on so extraordinary a patience, 
they might have had misgivings of some mystery, and 
they might have feared to go too far ; but, on the con- 
trary, that patience upon which they did not reflect 
increased their insolence, and confirmed them in their 
inhumanity. "What must have been their amazement 
and despair when, at the hour of their death, they 
knew that He "Whom they had thus sacrilegiously 
treated was their God, their Creator, their Judge! 
Jesus Christ still bears with our contempt, our 
insults, our blasphemies. God's patience, which leaves 
so many crimes unpunished on earth, hardens the 
wicked, but should make them tremble. Alas, how 
amazed wilt thou eveu be thyself, when thou shalt see 
the awful majesty of Him Whom thou servest so care- 
lessly, Whom thou offendest so readily, and Whom 
thou slightest so frequently ! 

3. Jesus was saluted king by the soldiers of Pilate : 
but it was in mockery. Imitate them not, but remem- 
ber that He is verily and indeed thy King, and in this 
quality thou must adore and serve Him. Moreover, 
strive to resemble Him in all things, if thou wouldst 
enter with Him into His kingdom. Walk in His foot- 
steps ; and beholding His crown, His sceptre, and His 
purple, be not appalled by this greatness. He is the 
King of Holiness, and none can be His subject but by 
practising those virtues whereof He has set us such a 
glorious example. Another king will present himself 
to thee, crowned with roses, shining with glory, with 
a golden sceptre in his hand ! take heed not to follow 
him, he is an impostor, his brilliancy is but an illu- 
sion, his promises are lies, and the goal he would 



Or THE CHRISTIAN SOUL. 299 

lead thee to but a frightful gulf and eternal punish- 
ment. Follow the King of the Elect in His train, 
sustained by His strength, animated by His example ; 
encouraged by the greatness of the reward, thou shalt 
find in mortification, penitence, and sacrifice of plea- 
sure, a more sensible consolation and a more solid hap- 
piness than in all the good things which the world, 
the flesh, and the devil can promise thee. Jesus thy 
King took upon Himself all there was most hard and 
painful ; but if some thorns yet remain in the path 
of holiness, and thou find them at times beneath 
thy feet, remember that they pierced thy Saviour's 
head, and this thought will lead thee to suffer all 
patiently. 

Colloquy. — Monarch of heaven and earth, come, 
I beseech Thee, to reign in my soul ! Thou it is "Who 
drewest it out of chaos, and Thou hast snatched it 
from the slavery of the devil ; therefore it is most right 
that Thou shouldst be its sovereign. I dedicate it to 
Thee without reservation, and beseech Thee to take 
entire and absolute possession of it. Make all its 
powers obey Thee : and as of myself I can do nothing 
good, accompany Thy commandments by a sweet con- 
straining grace. I renounce the tyranny of the devil, 
the world, and the flesh. Almighty God, establish 
Thy dominion in me, and suffer me not to have any 
other Lord but Thee ; that after serving Thee faith- 
fully here on earth, I may one day be of the number 
of Thy children in heaven. Amen. 



300 THE XOTJBISKMEXT 

3&e£oluttonS. 

OF CHEISTIA1S" PEBEECTION. 

1. The Christian is not obliged to be perfect, but to 
aim continually at perfection : that is, to labour in- 
cessantly, and with all his strength, to advance in 
virtue : not to strive to advance thus is to go back. 

2. Now the way to strive towards perfection and 
to advance in virtue lies not in endlessly multiplying 
prayers, fasts, and other religious exercises. 

3. Instead, therefore, of incessantly adding to thy 
religious practices, study to become perfect in the 
practice of those which are thy wonted habits, by de- 
voting thyself to them with more affection and tran- 
quillity of spirit, and with greater purity of intention. 
If it should even happen that thou canst not conve- 
niently fulfil all thy customary devotional exercises, 
leave out a part of them, provided the rest be done 
with tranquillity. The spirit of perfection, says S. 
Bernard, consists not in doing great things, or in 
doing much, but in doing perfectly common and ordi- 
nary things. 

4. Apply thyself, above all, to perfect thyself in the 
fulfilment of the duties of thy state, for it is therein 
that consists all perfection and holiness. When God 
created the world, He commanded the herbs to bear 
fruit, but each after its .own kind. So likewise our 
souls are all bound to bring forth fruits of holiness, 
but each after its own kind, viz. according to the state 
wherein G-od has placed us. Elias in the desert, and 
David on the throne, were not called to be saints in 



Or THE CHRISTIAN SOUL. 301 

the same manner ; and Joshua in the midst of the 
tumult of arms would m vain have sought sanctifica- 
tion through the same means as Samuel in the peace- 
ful retreat of the temple. This instruction is ad- 
dressed to those who, dwelling in palaces, would lead 
the life of the wilderness. They would bear fruit ex- 
cellent in itself, but from its not beiug of its own 
kind, the will of God would not be fulfilled. 

5. The end of perfection is one and the same for 
all ; it is the love of God : but there are divers paths 
to the attainment of it. The saints themselves afford 
striking contrasts. One saint was never seen to laugh, 
whereas another laughed frequently, and was always 
seen actuated by a sweet and holy cheerfulness. One 
regarded it as an act of sensuality to change his sack- 
cloth ; and another was careful about extreme clean- 
liness of person, which she considered to be a symbol 
of purity of mind. If thou consult S. Jerome, thou 
wilt hear nothing from him but dread of the awful 
judgments of God ; but read S. Augustine, and thou 
wilt find onlv the language of confidence and love. 
The turn of the mind, the stamp of the character, vary 
in men as much as does the countenance ; grace per- 
fects them by degrees, but changes not their nature. 
"We must not, therefore, while attaching ourselves to 
the tone of mind of some particular saint, towards 
whom we feel more drawn, condemn that of other 
saints, but say with the Psalmist, " Let every being 
that hath breath praise the Lord." 

6. Fear not that thou wilt fail to walk in the path 
of perfection, because thou art always troubled with 
faults, and fallest into omissions of duty. It has hap- 



302 THE NOURISHMENT 

pened thus with the greatest saints, who, as S. Au- 
gustine declares, could all say with the Apostle S. 
John, " If we say we have no sin, we deceive ourselves, 
and the truth is not in us." " One who came into the 
world by sin," says S. Gregory, " cannot dwell in it 
without sinning." 

7. But it is one thing to love sin, another to fall 
into it through surprise and weakness. Affection to 
sin is alone the obstacle to perfection. Thus the 
most enlightened Fathers distinguish two sorts of 
lukewarmness ; that which may be avoided, and that 
which is inevitable. The former is that of a soul 
which clings with affection to some sins ; the other 
consists in falling thereinto through weakness and 
surprise, which has been the case even with great 
saints. 

8. Instead, then, of being disquieted by these kinds 
of accidents inseparable from our nature, turn them 
to thy profit and to the increase of thy humility. It 
often happens, says S. Gregory the Great, that God 
suffers great faults to remain in souls which He loves, 
at the beginning of their spiritual life, that they may 
advance by that means in the knowledge of them- 
selves, and learn to place all their trust in Him. 
" God," says S. Augustine, " preferred, in His in- 
finite goodness, to cause good to come out of evil, 
rather than to prevent the evil itself." Thus, when 
thou hast learnt to gather fruits of humility from thy 
faults, thou respondest to the inscrutable ends of His 
ineffable providence. 

9. If some fear assail thee that thou art not walk- 
ing in the true way of perfection, consult with thy 



OF THE CHRISTIAN SOUL. 303 

pastor, and rest entirely upon what lie says to thee. 
"Where is the saint who has not had to suffer a similar 
dread ? But all have become reassured by the con- 
sideration of God's goodness, and through obedience 
to their spiritual guide. 

10. It is usually only after a long and painful jour- 
ney that we arrive at scaling the mountain of perfec- 
tion. There are statues which, to finish perfectly, 
have cost the artist more than thirty years' toil ; now 
the perfecting of the soul is a much more difficult 
labour. We must, then, give ourselves to it with 
tranquillity, patience, and trust in God. "We shall 
always obtain speedily enough what we desire, if we 
obtain it at the time when it shall please God to 
grant it to us. 



MEDITATION XXYI. 

BEHOLD THE MAIS". 

FntsT Subject. 

Pilate, having seen the pitiable condition to which 
the cruelty of the soldiers had reduced Jestjs, hoped 
that if He thus showed Himself to the people, such a 
sight would touch their hearts with compassion. He 
commanded Him, therefore, to be brought, and he led 
Him out on the terrace of his palace, and showing 
Him to the assembled multitude, said, " Behold the 
Man !" 

1. Behold the Man ! How much is contained in 
that single word ! Te poor, ye infirm, ye unhappy 



304 THE KOTTEISHMEOT 

ones of every kind, behold the Man ! He suffered to 
teach you to suffer. He suffered to render your suf- 
fering meritorious. Murmur no longer at a condition 
which makes you like unto Him. Strive, while imi- 
tating Him, to conform yourselves entirely ; ground 
your resignation upon His resignation ; unite your 
sorrows to His sorrows ; He willed to precede you in 
the career of tribulation, that He might be your model 
in the same : by that path He reached His glory, and 
it is by the same path He leads you thither ; ye will 
reach it at last, if ye have imitated Him in the journey 
to it. 

2. Sinners, behold the Man ! In the state to which 
ye see Him reduced, recognise your own work ; for it 
was ye who, by the hands of the soldiers, scourged, 
wounded, crowned, disfigured Him and shed His 
blood. Are you satisfied ? Think you ye have made 
Him suffer torments enough, loaded Him with sufii- 
cient indignity ? Does the sight of that Man of 
Sorrow touch your hearts or harden them ? At this 
grievous sight wilt thou stay this passion, break off 
that connexion, reform the evil habit, which so long 
caused torture to Him Who was God and Man ? or 
wilt thou aggravate thy crimes, prepare Him a new 
torment, and cry out, with the brutal Jews, " Crucify 
Him !" 

3. Te penitents, behold the Man ! behold the 
penance He performed for your sins! severe and 
terrible as it was, it demands something on your 
part ; and it is that which, after the example of the 
great Apostle, ye must fulfil yourselves. Without the 
penitence of the Divine Sayioue, thine own would be 



OF THE CHKISTIAtf SOTTL. 305 

unavailing ; without thine own, likewise, His would 
be useless to thee. It is His which makes thine 
acceptable : it is thine which will make His of avail 
to thee. Let the sight of His atonement sustain and 
encourage thy penitence, and teach thee the necessity 
and the manner of practising it. 

4. Te righteous, behold the man! Behold the 
Head of the mystical body whereof ye are the true 
and faithful members. Behold the Model of the 
elect, and your own. Behold Him Whose Spirit has 
hitherto animated you, Whose precepts have guided 
you, Whose example has been your rule. As you 
have well begun, so persevere. Let the great token 
of love which He gave us more and more excite yours ; 
and let the sight of His constancy in the midst of 
His dreadful sufferings sustain your courage in what- 
ever sufferings He may send you. 

Colloquy. — O Jesus, Man of Sorrows, Thou art the 
Divine Pattern of penitence, of patience, of sweetness, 
of humility, of charity, Whom I must unceasingly 
have before mine eyes, to impress these in my heart 
and practise them in my conduct. Unite me to Thy 
sufferings, so that I may share Thy grace. However 
rejected, unacknowledged, despised, I behold Thee, I 
own Thee for my King. Thy shame renders Thee 
yet more adorable in my eyes, more dear to my heart, 
more worthy to reign over me. Alas ! I have been 
to Thee hitherto but an ungrateful, unfaithful rebel- 
lious subject ; but I will become faithful to Thee till 
death, share Thy sorrows, imitate Thine example, and 
shun the false sweetness of the world. Would I take 
to myself its flowers, and leave Thee the thorns ? O 
x 



306 THE NOURISHMENT 

Sovereign King of my heart, I would have courage to 
say to Thee, Set Thy crown of shame upon my head, 
plant Thy sacred thorns in my heart, clothe me with 
Thy holy badge, but at least grant me a sincere resig- 
nation to all Thou commandest me. Receive, as my 
King, the homage I render Thee, that of a humble 
and contrite heart. Finally, vouchsafe one day to 
give me an entrance into Thy heavenly kingdom, there 
to praise and bless Thee for ever with Thine elect. 
Amen. 

Second Subject. 

The piteous state to which the executioners had re- 
duced the most gracious Sayiour might have soft- 
ened the hardest hearts ; so touching a sight ought 
to have inspired the Jews with sentiments of pity and 
compassion towards the Redeemer. But scarcely had 
they perceived Him, than, seized with a fresh paroxysm 
of fury, they cried out with one voice, " Crucify Him ! 
crucify Him !" 

1. This infatuation of the Jews against a man from 
whom they had received only benefits is a thing truly 
incredible. "We remain stupified at the sight of a 
hatred so inveterate against an innocent man, a 
hatred which could only be pacified by His death. 
But that which should still more amaze and frighten 
us is, to see that a sinner who knows all that Jesus 
Christ has done and suffered for his soul's salvation, 
can persevere and go on determinedly in his sin. He 
knows the greatness of &od ; he knows how good, 
and gracious, and worthy of love He is ; he hears 
within himself the voice of the Lord promising him 



OF THE CHRISTIAN SOUL. 307 

Heaven as the recompense of his exertion ; but 
nothing moves or touches him. He loves his sin ; 
rather than forsake it, he prefers to forsake his God : 
and this is a blindness worthy to be wept over with 
tears of blood. Has not this been thy way of acting 
for long years ? At least was there not a time in thy 
life when thou wast thus obstinate in evil, despising 
the inspirations of Heaven ? Ask forgiveness of the 
Lord, and thank His mercy for having enlightened 
thee, and set thee once more in the paths of virtue ? 

2. "We may believe that our Divine Saviour felt His 
soul wounded with very bitter grief when He heard 
these murderous cries raised against Him, and when 
He saw His beloved people more cruelly bent upon 
His destruction than the heathens themselves. But 
remember that often, and too often, thou hast thyself 
caused Him an affliction infinitely more bitter still ; 
and remember that each time thou hast committed 
any mortal sin, thou hast uttered a cry of death 
against Him, and hast made Heaven resound with 
these fatal words : " Crucify Him ! crucify Him !" 
Canst thou ever shed tears enough for such a crime ? 
Oh, there is nothing short of the great mercy of GrOD 
which can forgive thee! and if, as thou hopest, His 
infinite mercy have already done so, yet cease not to 
mourn for thy sins all the days of thy life. Beseech 
unceasingly our gracious Saviour to forget thy in- 
gratitude, be not weary of bringing forth deeds of 
penitence, and strive to repair it by redoubled fervour 
and love. 

Colloquy.— my Satiotjr Jesus, I repent with 
my whole heart of having mingled my voice with 



308 THE NOTJEISHMEKT 

those of the perfidious Jews who required Thy death. 
Confounded at my great ingratitude, I cast myself 
at Thy feet humbly to ask Thy forgiveness. gentle 
Loed, do Thou live and reign henceforth in my 
heart. I will now serve Thee with faithfulness and 
courage. I will take every opportunity of pleasing 
Thee. I will punctually fulfil the duties of my state 
of life, because such is Thy will. I will render to my 
neighbour, for love of Thee, all the bodily and spiri- 
tual services which are in my power. Accept the 
homage of my good will, encourage my endeavours by 
the compulsion of Thy grace, and sustain my weak- 
ness ; that to the last day of my life I may labour 
to repair all the evil I have done, and that I may ren- 
der Thee by well-doing as much glory, if possible, as I 
robbed Thee of by my sins. Amen. 

Third Subject. 

"Weary of the entreaties of the Jews, Pilate, as if 
to make them understand that he would interfere no 
longer with what concerned Jesus, or be a party con- 
cerned in the crime of condemning One Who was in- 
nocent, called for water, and washing his hands before 
them all, said to the people, "I am innocent of the 
blood of this just Person; see ye to it." And the 
whole people answered, " His blood be on us and on 
our children. " 

1. This was assuredly a vain and miserable cere- 
mony on the part of Pilate. His protestation, which 
was as ridiculous as unmeaning, not only took not 
away the weight of his iniquity, but showed that he 
felt all its importance, and hence but served to render 



OF THE CHBISTIAN SOUL. 309 

him the more guilty. That unhappy governor wished 
to quiet his own conscience, and so deceived himself. 
He laid to the charge of the wickedness of the Jews 
a crime which he should have imputed to his own 
weakness alone, and to the servile fear he had of dis- 
pleasing the emperor. How many Christians are 
there not every day who call themselves innocent, 
and who are perhaps more guilty even than Pilate ! 
These throw upon others the blame of the sins they 
have committed, and think after that to have nothing 
wherewith to reproach themselves. Is it not thus 
thou too often actest ? When thou hast yielded to 
impatience, anger, murmurings, slander, and the many 
other sins thou so frequently committest, does it 
ever happen to thee frankly to own thou hast been 
wrong ? If one believed thee, would it not always 
appear that others had given thee cause ? Dost thou 
not throw the blame upon the world, its bad example, 
custom, passion, nay, almost sometimes upon God 
Himself? And with such excuses thou deemest thy- 
self almost blameless, and livest as tranquilly as 
though thou wert innocent. Thinkest thou that GTod 
will form the same judgment of thy conduct ? No. 
Though thy neighbour may have been the occasion of 
thy having offended GrOD, in vain shalt thou seek to 
wash thy hands by throwing the blame off upon him. 
If he be guilty, thou wilt share with him the guilt. 
Excuse thyself, then, no more at the expense of others 
for the sins thou committest ; but confess them hum- 
bly, ask forgiveness, and then the Loed will remit 
them to thee. 

2. His blood be on us and on our children. This 



310 THE NOURISHMENT 

terrible curse was called down by the whole Jewish 
nation ; and for eighteen centuries its fulfilment has 
not ceased. It may be said the Divine vengeance is 
but the execution of the sentence which the Jews 
pronounced upon themselves. They associated in the 
punishment of their deicide their most distant gene- 
rations. They have transmitted to their children as 
their sole heritage the maledictions of Heaven and 
earth which they incurred, and these unhappy victims 
to the sin of their ancestors are still plunged in 
spiritual blindness and the temporal ruin which the 
imprecation of their fathers brought down upon their 
heads. Learn from this how terrible a thing it is to 
draw down on oneself the curse of God. And yet, 
when in spite of the law of the Lord, in spite of His 
promises and threatenings, in spite of His grace, thou 
yieldest to sin, dost thou not expose thyself to the 
awful strokes of that curse ? Dost thou not invoke 
the blood of Jesus Christ, which thou renderest 
unavailing, to fall upon thy head ? That blood which 
thy Divine Saviour shed for thee must inevitably 
work thy salvation or thy damnation. It will avail 
to thy salvation if thou labour to overcome thy 
passions, if thou avoid sin, and if thou live as a true 
Christian. It will, on the other hand, cause thy eter- 
nal damnation, if thou livest in subservience to thy 
desires, and refusest to bear the salutary yoke of the 
Lord. Choose, therefore. 

Colloquy. — Lord Jesus, vouchsafe to cause Thy 
most precious blood to flow down on me to enlighten 
my mind, to touch my heart, to sustain my will, and to 
purify my conscience. Put away from me that curse 



OF THE CHBISTI&N SOUL. 311 

which I have so often deserved by my sins. But 
vouchsafe to shed on me the abundance of Thy grace, 
how unworthy soever I be thereof, that after it shall 
have brought forth much fruit in my soul, I may have 
the happiness of one day receiving from Thee the eter- 
nal recompense. Amen. 

devolutions* 

OF PEESEVEEA>'CE EST RIGHTEOUSNESS. 

It is to perseverance in the practice of Christian 
holiness that all the elect have owed their immortal 
crown ; and it is likewise to perseverance that thou 
wilt owe thine. There are many Christians, says 
S. Jerome, who begin well, but, alas, few who perse- 
vere. But it is not the beginning which God searches 
into, but the end ; that alone carries the prize. Thou 
hast forsaken thy sin, thou hast reason to hope He has 
forgiven thee ; thou hast become once more the friend 
of God ; but deem not thyself therefore safe. Thou 
wilt be saved only if thou have persevered to thy last 
breath. It suffices not that thou hast started in the 
race : thou must also reach the end. If, after reso- 
lutely setting thy hand to the work, thou look back, 
which God forbid, and return to thy evil life, God 
will shut thee out of Paradise. Consider, then, care- 
fully the terrible consequences which unfaithfulness in 
God's service might entail. 

1. Through want of perseverance thou wouldst en- 
tirely lose all the good thou hadst obtained during the 
past : the fruit of all thy labours and conflicts, and all 
it had cost thee to return to the Loed. The friend- 



312 THE K0T7EISHMENT 

ship of God, sanctifying grace, thy holiness, thy de- 
serts, the treasures thou shalt have laid up, — all would 
be dissipated and snatched from thy hands by sin : 
thou thyself wouldst be reduced to a state of destitu- 
tion, indigence, and spiritual misery ; and instead of 
all those precious blessings, thou wouldst possess only 
works of wrath. 

2. Through want of perseverance thy state before 
God would become worse than before, sadder, more 
deplorable, more fatal than it was at first. The sin 
of relapse is much greater in the sight of God, be- 
cause committed with more knowledge, malice, and 
ingratitude: after more signal favours, after more 
solemn promises, after resolutions cemented by the 
blood of Jesus Cheist. 

3. By failing in perseverance thou wouldst render 
thy return to God afterwards much more difficult. 
As those diseases into which we relapse are the most 
dangerous and most fatal, so the wounds of the soul 
which re-open are much deeper, more envenomed, and 
much more difficult to heal. On the other hand, thou 
wouldst have cause to fear lest God should withdraw 
His grace, at least His select and chosen graces, 
wherewith He had abundantly favoured thee. Such 
would be a terrible calamity, and thou must strive to 
avert it from thee by every possible means. 

4. I add, even tremblingly, that by the want of per- 
severance thou wouldst render in some measure thy 
penitence and thy conversion questionable. I know 
that grace renders not a person impeccable, and that 
after a sincere conversion one may fall. I know like- 
wise that a relapse is not a certain sign of false peni- 



OF THE CHRISTIAN SOUL. 313 

tence; and God forbid I should cast trouble and 
terror into souls. But it is always true to say that 
relapses afford some cause of fear for past penitence, 
especially when these relapses are sudden, frequent, 
and with reflection. But were there on this point only 
the least fear and suspicion, it should be enough to 
make thee dread above all things a falling back into 
sin, and hence bind thee to a holy and constant per- 
severance in God's service. Attach thyself, there- 
fore, ever to Him, and be resolved to lose thy life 
a thousand times rather than forsake Him. 

5. But as thou canst not of thyself do anything to 
merit this perseverance, and as it is, as thou hast been 
often told, a pure gift of God's mercy, put into prac- 
tice the different counsels I will give thee. 1. Ask 
every day of thy life for perseverance, because the 
Loed commands thee to ask it of Him, and grants it 
only to a humble, persevering prayer. 2. Watch over 
thyself, over thy senses, over thy heart, over thy evil 
inclinations, over thy understandings, over all the 
actions of thy life, and over all the temptations of the 
devil. Thou hast all to fear from thyself and from 
the enemies of thy salvation. "Without a continual 
watchfulness over thy soul, thou wouldst be in con- 
tinual danger of losing the grace of God, and of 
ruining thyself. 3. Fly all occasions : this means of 
perseverance is absolutely and indispensably necessary 
to thee. Wert thou as wise as Solomon, as strong as 
Samson, if thou shun not occasions, thou wilt fall. 
Alas, the firmest pillars have been shaken ! Tremble 
for thyself, therefore, weak and frail reed, and be as- 
sured that there are certain occasions wherein nothing 



314 THE NOURISHMENT 

but flight can save and shield thee from danger. 
4. Be frequent at the Holy Eucharist. There is the 
salutary spring whence thou mayest draw the strength 
which thou needest : and thou shalt obtain from God 
that final perseverance which alone can give thee 
a claim to an eternal crown. 



MEDITATION XXVII. 

JESUS IS CONDEMNED TO DEATH. 

Fibst Subject. 

Ever more and more convinced of the innocence of 
Jesus, Pilate would not bear the weight of the crime 
of condemning Him to death, and sought more eagerly 
than ever the means to deliver Him. But the Jews 
began to cry out and say, " If thou let this Man go, 
thou art not Caesar's friend: whoso maketh himself a 
king speaketh against Caesar." Intimidated by these 
words, Pilate yet once more strove to plead in His 
favour, and said to them, " What ! shall I, then, 
crucify your King?" and they answered, "We have 
no king but Caesar." Then Pilate, afraid of further 
resistance, delivered Him up to them to be crucified. 
1. Think of the sorrow of Jesus when He heard 
the cries of fury of those who were thus bent on His 
death, and when He saw that Pilate was giving Him 
up to their enraged will. Seek to realise His feelings 
in the state of total desertion in which He then was : 
forsaken by Pilate, who should have defended His in- 



OF THE CHRISTIAN SOUL. 315 

nocence, and have died rather than commit such an 
injustice ; forsaken by His disciples, who had solemnly 
promised to be faithful to Him till death ; forsaken 
by GrOD His Father, "Who could have withdrawn 
Him from the power of His enemies, but Who suf- 
fered them to practise on Him every imaginable 
cruelty. 

2. Go in spirit, sinner, to thy Divine Saviour ; 
draw near with reverence to the spot where He stands, 
and there beholding Him alone, half clothed, covered 
with wounds, cast thyself at His feet, compassionate 
deeply His sorrow, and ask His forgiveness for thy 
sins which caused it. 

3. Observe that in this awful event God abandoned 
His beloved Son to the power of evil men ; He left 
Jesus without consolation. It was to teach thee not 
to be amazed if GrOD should sometimes leave thee in 
the power of Satan, to be tempted and afflicted in 
body and soul, and in all belonging to thee. Eut 
trust thou in Him ! GrOD permits this storm only for 
thy greater good ; and He is able to save thee frora 
shipwreck. Trust in Him, and abandon thyself hum- 
bly to His protection and His love. Thy honour, thy 
possessions, thy health, thy life, thy soul, and thy 
salvation, are in His hands, and nothing in the world 
can harm thee. If He hide His face for a while it is 
to try thy love, to rekindle thy faith, to promote thy 
salvation. Do thou trust, then, in His paternal pro- 
tection whatever may befal thee. 

4. Consider likewise the blindness of those unhappy 
Jews, who, having their true Lord and King before 
their eyes, yet cried out that they had no king but 



316 THE XOUEISHMEXT 

Caesar ; pity theni, but remember likewise that thou 
hast imitated their conduct every time thou hast 
trampled under foot the law of God, to obey the 
devil, the flesh, and the world. Know that every 
time thou hast refused to acknowledge the glorious 
dominion of the Loed over thee, thou hast rendered 
thyself the slave of thy sins, of those shameful pas- 
sions which for so many years have tyrannised over thy 
poor soul. Blush for thy past blindness, ask forgive- 
ness, and return by true penitence to the Loed, to 
Him Who, to save thee, suffered so much weariness 
and pain. 

Colloquy. — I return to Thee, my Sayioue and 
my God, and I firmly resolve never more to forsake 
Thee by committing wilful sin. Thou art my Loed, 
to "Whom I owe perfect obedience. I acknowledge 
Thee to be so, and I will henceforth submit to all Thy 
commandments. I am confounded at having for so 
many years served the devil, and the world, and my 
passions ; I blush at having been the sad slave of my 
sins. But now I will be Thine only ; I cast myself 
at Thy feet, and beseech Thee to take back into Thy 
service a fugitive slave who deeply repents of his past 
infidelities. I prefer by far to die, my God, than 
to offend Thee as I have hitherto done ! I thank 
Thee for the goodness wherewith Thou hast sought 
me in my wanderings, me a poor strayed sheep ; I 
submit wholly to Thy laws, to thy will, to Thy good 
pleasure, because I acknowledge Thee to be my Loed 
and my King ; in a word, I will be Thine unreservedly 
in time and in eternity, for ever. Amen. 



OF THE CHRISTIAN SOUL. 317 

Second Subject. 

Consider once more the conduct of Pilate with re- 
gard to the SAYiorE. He ought to have had the 
courage to resist the Jews, and restore the innocent 
One to liberty; but when he heard those words, 
"Thou art not Caesar's friend/' he was afraid. He 
feared to lose the favour of the emperor, and contrary 
to all justice, he pronounced the sentence of death 
against the Son of God. 

1. Weigh the horrible iniquity whereof that judge 
rendered himself guilty, who a little before confessed 
that he found in Jesus no cause of death, and who 
now condemns Him to die, in spite of his own con- 
science. Then he affirmed Him to be a righteous man ; 
and now, though no contrary proof weighs against the 
accused, yet he condemns Him to be crucified ! Just 
now he had acknowledged that the Jews had delivered 
Cheist to him from envy and hatred only ; and be- 
hold, he abandons Him to their cruel will. Doubtless 
thou loathest the unworthy conduct of Pilate, and 
rightly so ; but turn thine indignation back upon 
thyself, for thou hast often done likewise. How 
often, indeed, hast thou clearly seen such and such 
an action to be wrong, offensive to the Lord, grievous 
to His holiness, and yet hast not abstained from com- 
mitting it ? How often hast thou trampled under 
foot the law of God for a paltry interest, through 
human respect, and through fear of displeasing a crea- 
ture ? How often, in order not to forfeit the esteem 
of man, hast thou preferred to lose the friendship of 
God by forsaking His service and thy religious exer- 



318 THE NOURISHMENT 

cises ? "Weep, then, over thy past wanderings and long 
ingratitude ; humbly ask forgiveness of the Lord, and 
purpose to act henceforth always with the view to 
please G-od only, and not through human motives. 
Rather lose the whole world, than His grace and 
friendship. If thou be really the friend and child of 
God, if thou render thyself worthy of His protection, 
by the holiness of thy life, the wicked may menace, 
persecute, rob thee of thy good things, thy reputa- 
tion, and thy life itself, but they can never hurt thee 
for eternity. 

2. Marvel at the humility of JEsrs in the presence 
of that wicked judge ; behold with what inconceivable 
patience He listens to him, and with what divine 
sweetness He hears the sentence pronounced against 
Himself! He protests not against the injustice of 
the sentence, but submits to it in silence, taking thy 
guilt upon Himself, and accepting lovingly the death 
which thy sins deserved. Give praise to that exceed- 
ing love of thy Saviour, "Who rejoiced to suffer, out 
of tenderness to thy soul and zeal for thy salvation, a 
penalty which was thy due ; beseech Him to give thee 
a holy hatred for thy past sins, a sincere desire to re- 
pair them through penitence, and strength to commit 
them no more. Beseech Him to destroy in thee all 
that is displeasing in His eyes, and to render thee so 
pure and clean, that at the day of judgment thy soul 
may appear with confidence before Him, and receive 
not the sentence of death thou hast so often incurred, 
but the sentence of pardon and absolution, and a 
crown of eternal glory. 

3. Observe that one of the reasons which led Jesus 



OF THE CHEISTUJS" SOUL. 319 

to receive the unjust sentence of Pilate with so much 
submission was, that He saw therein not the hand of 
man which executed it, but the will of God which had 
decreed from all eternity that He should die upon a 
cross for the salvation of the human race. Thereby 
He would teach thee always to see in the afflicting 
events of life, more than appears to the eyes of the 
flesh ; He would teach thee that when men wound and 
persecute thee, they are for the most part but the in- 
struments of the merciful chastisements of the Loed ; 
and that instead of being irritated against them, and 
revenging thyself for their blows, thou shouldst look 
to the source, and recognise the Hand of God, "Who 
for thy greater good makes use of their malice, their 
passions and their sins, and submit thyself humbly to 
His good pleasure, whatever be the instrument He 
may use to try thee. 

Colloquy, — Loed Jesus, I humbly acknowledge 
that, by reason of my innumerable sins, I deserve to 
be condemned to death in this life, and damned 
throughout eternity. But since Thou hast graciously 
willed to accept, for love of me, the cruel sentence of 
death on the cross, vouchsafe to remit the punish- 
ments which are justly due to me ; I supplicate Thee 
by that invincible patience wherewith Thou didst 
bear the unjust condemnation of Thy judge. Grant 
me grace always to live in estrangement from sin, in 
order that at the hour of judgment Thou mayest put 
me in possession of eternal glory. I repent of all my 
past iniquities ; I own that I was most foolish, since, 
knowing clearly the heinousness of sin, I yet ceased 
not from committing it ; I suffered myself to be 



320 THE NOTJBISHHENT 

blinded by my passions ; I despised Thy holy law ; I 
acted against the teachings of right reason, and 
against the inspirations of Thy grace. Lokd, for- 
give me ! I loathe all the abominations whereof I 
have been so often guilty against Thee, and which 
caused Thy death. May I henceforth die rather than 
offend Thee any more. I ask Thee for this grace, O 
my Jesus ! Amen. 

Third Subject. 

The sentence of death against Jestjs had hardly 
gone forth when the rumour thereof spread through 
the whole city of Jerusalem. The people, curious to 
witness the spectacle, assembled from all quarters, 
yelling, and rushing like an overflowing stream to- 
wards the palace of Pilate. The tumult was at its 
height, and resembled the rushing of a stormy wind. 
But the enemies of the Sayiotjr lost no time. They 
seized Him, dragged Him with violence out of the 
judgment-hall, and kept Him in sight while they pre- 
pared the instrument of execution. They ill-treated 
Him, and among other things stripped Him of the 
old purple robe wherewith He was clothed, and put 
on Him again His own ordinary robe, in order that 
He might be publicly recognised. And as that robe 
was without seam, and narrow at the top, they were 
compelled to take off His crown of thorns to pass it 
over His Head, which crown they soon afterwards re- 
placed with a fearful renewal of His pain and agony. 

1. Who can restrain his tears at seeing Jestjs, a 
Lamb full of meekness, abandoned to the fury of those 
bloodthirsty wolves ? Who can comprehend all He 



OP THE CHEISTIAIT SOUL. 321 

had to suffer, when He was given up to their will, He 
Who had already borne so much ill-treatment from 
them, even whilst His judge was defending Him from 
their rage ? There is but GrOD alone "Who knows all 
that His Son suffered for us, from the moment of His 
condemnation to that of His expiring on the Cross. 
Qh, mourn and weep, while thinking that thou too 
hast joined thine efforts to those of the Jews to afflict 
Jesus, and that each time thou hast committed a 
mortal sin thou hast renewed all the pain of His 
Passion ! And tell me, hast thou never committed 
more than one ? 

2. Comprehend, if thou canst, how great was the 
confusion of Jesus, so pure and so chaste, in being 
again stripped of His garments, and thus exposed to 
the gaze of a whole people ! What grief to Him to 
be thus given over to the mockeries and sarcasms of 
His enemies ! And it was for thee, O poor sinner, 
that He endured all this shame, for thee who offendest 
Him continually, who do est so little to love and serve 
Him! Marvel at so sad a sight. He Who is the 
Judge of quick and dead, He Who will require from 
great and small, from shepherds and from kings, an 
exact and rigorous account of all their actions, He 
before Whom the pillars of Heaven shake with awe, 
He Who directs and governs this vast universe, be- 
hold Him become the sport of a nation thirsty for His 
blood, and burning with the desire to destroy Him 
by the most ignominious of deaths. It is fearful. 
Tes, my brother, it is fearful ; but that which is yet 
more so, is the sight of a Christian who refuses to 
give up his evil habits, who persists in clinging to 

T 



322 THE NOURISHMENT 

sin, and who is willing, even joyfully, to lose his soul, 
for which Jestjs thus vouchsafed to suffer. And that 
Christian, is it thyself? 

3. Knowest thou wherefore our Divine Saviour 
suffered them to strip Him of His purple robe, and 
to reclothe Him with the robe He had worn before 
He had been taken by His enemies ? It was to teach 
thee to strip thyself of all that in thee is evil, of those 
habits of sin already so long formed and inveterate, of 
those passions which for so many years perhaps have 
tyrannised over and disgraced thee; or at least of 
that coldness for which thou doubtless mournest, but 
which thou hast not yet had the courage to shake off. 
It was likewise to teach thee to clothe thyself anew 
with the robe of innocence which thou receivedst at 
thy baptism, and to cover thyself with the mantle of 
holiness and of good works. Thank Him for so ex- 
cellent a lesson; but at the same time, confessing 
with humility thy sad helplessness to avail thyself 
thereof, cast thyself at His feet, beseech Him to come 
to the aid of thy weakness, and to make thee a new 
creature, in order that men and angels may easily 
recognize by thy conduct that thou art His disciple, 
and worthy of the name of Christian. 

Colloquy. — Lord Jesus, Thou didst clothe me at 
my baptism with honour and glory, by giving me the 
precious robe of Thy holy grace ; but alas ! I have by 
my sins become covered with shame and disgrace. 
Destroy in me sin and its accursed roots, that I may 
be worthy to put on again the white robe of inno- 
cence which I have lost. I have a sincere desire to live 
so holily in future, that all may behold in me a true 



OF THE CHRISTIAN SOUL. 323 

and faithful disciple of Thy gospel. I will bring forth 
fruits of penitence, and labour hard to be readmitted 
to Thy friendship. The thought of Thy terrible judg- 
ment appals me : therefore, I implore Thee to forgive 
all my sins before I must render Thee up my account. 
Come and help my misery, shed Thy grace into my 
soul, and grant that, after being so long the sport of 
my sins, I may be now and ever the happy slave of 
Thy love. Amen. 

3fte£olutuin£. 

OF DISTRUST OF OURSELVES. 

1. We cannot too much distrust ourselves, nor too 
much trust in GrOD. Humble distrust abates not our 
courage ; true confidence puffs not up the heart, 
neither renders it rash or presumptuous. There is 
nothing which makes a man more courageous than 
his knowledge of his own weakness and of G-od's 
strength. Never separate trust in GrOD from distrust 
of thyself, and thou wilt never fall either into de- 
spair or presumption. " The wise man feareth and 
departeth from evil ; but the fool rageth and is confi- 
dent/' " The fear of the Lord is a fountain of life." 1 

2. Distrust thine own reason ; it is a foolish, 
heedless thing, which will bring thee into trouble if 
thou lean upon its guidance ; it has little light ; and 
the little it has is darkened by many passions, and 
by the artifices of self-love. Without the grace of 
God, who can go a step without losing his way? 
Q-od refuses His grace to the proud, but gives it to 

1 Prov. xiv. 



324 THE NOUBISHMENT 

the humble. The wisest of men is he who thinks 
himself least wise, and trusts not to his own reason. 
Wouldst thou trust thyself to the conduct of a driver 
who is blind, or of a pilot who is drunk ? " Lean not 
unto thine own understanding," says the wisest of 
men. 1 " There is no wisdom nor understanding, nor 
counsel against the Loed." 2 

3. Trust not to thine own heart, nor to its good 
resolutions ; it is a deceitful and faithless one, which 
will break trust with thee. How often has it de- 
ceived thee ! It is a labyrinth where one is lost, and 
cannot come out again. How often hast thou strayed 
in it ! It is an abyss which has no depth : who can 
fathom it ? It deceives itself, and thinks it desires 
that which it desires not, and seeks not that which it 
seeks. There is nothing more treacherous and false 
than self-love; and what governs our hearts but self- 
love? What is more changeable than thy will? 
What more weak and unstable ? How often hast 
thou resolved to change thy life ! and yet one sees 
no change. Trust not, therefore, to thy resolutions, 
" He who trust eth his own heart is a fool," says the 
Holt Spieit. 

4. Trust not to thy strength, for thou hast none. 
Thou canst not think a good thought, or form a 
wish, or fulfil a good action, without the grace of 
God. Who art thou to resist the devil, unless God 
aid thee ? Who can of himself resist the least of his 
temptations ? All our strength consists in the know- 
ledge of our weakness, and in distrust of our- 
selves. " In ^quietness and in confidence shall be 

1 Proy. iii. 2 Prov. xxi. 



OF THE CHRISTIAN" SOUL. 325 

thy strength." Thou knowest the calamity which 
befel S. Peter, from having presumed on his own 
strength: beware lest the same thing befal thee. 
"A horse is prepared for the day of battle; but 
the victory is from the Lord." In vain dost thou 
strengthen thyself with good resolutions ; if thou 
trust in thine own strength, thou wilt perish in the 
conflict. " Show, Lord," said Judith, " that Thou 
forsakest not those that trust in Thee, but humblest 
those that trust in themselves." 

5. Trust not to thy own merits ; for thou art not 
sure of ever having done one good action : the good 
thou hast done is not equal to the evil thou hast 
done ; and thy good works proceed more from GrOD 
than from thyself. " As the branch cannot bear fruit 
of itself, except it abide in the vine ; no more can ye, 
except ye abide in Me," says the Saviour of the 
world. 1 Does the branch boast itself of the fruit it 
bears, or the hand of writing well ? TTe must do good 
works; without them we cannot be saved: but we 
must not trust in them. " If a man think himself to 
be something when he is nothing, he deceiveth him- 
self." 3 " He that trusteth in his riches shall fall ; but 
the righteous shall flourish as a branch. 5 ' 3 

6. Trust not in any creature ; for all are full of 
weakness and unfaithfulness. How often hast thou 
not experienced this ! God is jealous of His glory, 
and suffers us not to lean on the favour of princes, on 
the faith of friends, on our own prudence, on our 
wealth, or our merits. He cursed by the mouth of 
Jeremiah the man who put his confidence in men, and 

1 S. John xv. 2 GraL yi. 3 Proy. xi. 



326 THE ^OUEISHMENT 

made an arm of flesh his support. " Cursed he the 
man that trusteth in man, and maketh flesh his arm, 
and whose heart departeth from the Lord." 1 The 
fig-tree which Jesus cursed withered away imme- 
diately. And what fruit can a man bring forth who 
is cursed of God ? Lean not, then, either upon thy 
wisdom, or thy virtues, or thy strength, or thy re- 
solutions, or thy merits, or thy friends, or on any 
created thing. 

7. On what, then ? On God alone. Let Him be 
all thy strength, all thy support ! and thou wilt gain 
the victory over all thine enemies. " They that trust 
in the Loed shall be even as the Mount Zion, which 
may not be removed, but standeth fast for ever. The 
hills stand about Jerusalem ; even so standeth the 
Loed round about His people, from this time forth 
for evermore." 2 my God, Thou hast known me 
and tried me ; Thou knowest my weakness and in- 
firmities. Oh, if I knew myself, I should not be as 
presumptuous as I am ! I should say, in the fervour 
of my devotion, with David, Nothing can shake me ; 
my soul will never change. Thou hast withdrawn 
Thy Presence, and 1 am become more troubled than 
ever. O Lord, I will never more tru>t to myself 
nor build upon my own reason or resolutions ; but on 
i will I rely solely, and place all my trust in Thy 

. in Thy help and goodnen, and in the merits 

j Bon, who will be my only hope, till my last 
i h. 

1 .It r. wii. - IV c\iv. 



Or THE CHRISTIAN SOUL. 327 

MEDITATION XXVIII. 

JESUS BEAES HIS CBOSS.. 

Fibst Subject. 

All being ready for the execution of Jesus, His 
executioners dragged to His feet the cross whereon 
He was to be nailed. He bore it painfully on his 
bleeding and wounded shoulders ; and with a cord 
round His throat, surrounded by the chief priests, 
soldiers, and enemies of all kinds, He proceeded to- 
wards Calvary. 

1. Marvel at the promptitude with which our Di- 
vine Saviour took upon Him the instrument of His 
cruel death. Covered with wounds, weakened by the 
loss of almost all His Blood, more dead than alive, 
yet He refused not the cross. He pleaded not His 
state of complete exhaustion; but rejoiced to bear it 
for the glory of God His Father, and for the salva- 
tion of the world. 

2. Is it thus thou bearest the light crosses which 
God is sometimes pleased to send thee ? Is it thus 
thou gladly acceptest the trials, sorrows, and afflictions 
which His hand dispenses to thee ? How promptly 
obeyest thou the commands and the will of those who 
have authority over thee ? "With how much ardour 
dost thou embrace the mortifications thou meetest 
with on thy path ? Alas ! thou art so weak, so 
cowardly, so indolent in the practice of virtue, so 
cold in the service of God, that the slightest sacrifice 
appears enormous, and all seems difficult, when it is 
in question to do thyself the least violence. Thou 



328 THE NOURISHMENT 

knowest not, then, that no one can be a disciple of 
Jesus Christ unless he bear His cross ? Art thou 
ignorant that the Cross is the seal of predestination ? 
Since Jesus walks before thee, do thou walk readily 
after Hirn. And since thou hast not had the courage 
to do it up to this day, know at least how to humble 
thyself for thy cowardice, and beseech the Lord to 
strengthen thee by His grace, to bear henceforth thy 
cross with Jesus, and for love of Him. If thou bear 
it courageously in this life, it will bear thee certainly 
to heaven. 

3. Follow with tears of compassion the Saviour on 
His progress towards the place of His execution ; be- 
hold how many sorrows on all sides encompass Him. 
His tormentors now push Him forward, now crush in 
upon Him, now drag Him roughly by the cord round 
His throat, and make Him fall down under the weight 
of His cross ; then they compel Him to rise by kicks 
and blows ; they replace His cross on His shoulders, 
which presses on Him so heavily that His flesh is laid 
bare to the bones : at each movement the points of 
His crown of thorns penetrate more deeply into His 
head : the numerous wounds of His body burn and 
consume Him ; the people insult, outrage, and strike 
Him, as though He were not human ; the sight of the 
two thieves His companions causes Him to blush 
with shame ; His countenance, once so lovely and 
filled with sweetness and majesty, is become livid, it 
is marred, covered with mud and spittle, it is not to 
be recognised ; His eyes are dim, bloodshot, and filled 
with tears. Tell me if, after this, thou hast any 
right to complain when thou feelest pain, or art laid 



OF THE CHRISTIAN SOUL. 329 

low by some sickness, or consumed by fever ? Oh, at 
these times cast thine eyes upon Jesus bearing His 
cross, and at such a sight thou wilt find strength to 
suffer, not only without impatience and murmuring, 
but even with resignation and love. 

Colloquy, — O my most blessed Eedeemer, in what 
a sad condition do I behold Thee ! Overwhelmed with 
the weight of a huge cross, Thou advancest painfully 
towards the place of Thy death, and art the victim of 
the ill-usage of Thine enemies. But Thou complainest 
of nothing, because it is for me Thou sufferest. How 
is it then, my God, that I have not courage to re- 
ceive with humility from Thy hand the cross and the 
tribulations which Thou sendest me as the punishment 
of my sins ? How is it I murmur and complain of 
them ? cause me, Lord, to do so no more. I con- 
fess that every kind of punishment is justly due to 
me, and that a sinner such as I am has no right to 
refuse them. Give me, O Jesus, the courage to 
accept henceforth all the evils of life in a spirit of 
penitence for my past sins : I resolve to bear them 
patiently, and to offer them up to Thee as the penalty 
of the offences I have committed against Thee. I 
have deserved hell, and am most thankful that Thy 
mercy deigns to accept instead a few earthly suffer- 
ings, which quickly pass by, and which Thy grace will 
cause to open to me the gate of Heaven. Praise 
be to Thee, therefore, O Lord, for all the crosses 
Thou art pleased to send me ; I accept them all with 
love; punish me in this life, so that Thou mayest 
spare me in eternity. Amen. 



330 THE NOUBISHMENT 

Thibd Subject. 1 

The Jews perceiving that Jestjs was losing all His 
strength, and was faltering at every step, unable 
longer to bear His cross, began to fear He would not 
reach the summit of Calvary, and determined to give 
Him aid. So they stopped a certain passer-by who 
was coming from the fields, by name Simon of Cyrene, 
and compelled him to carry the cross in conjunction 
with Jesus. It was not from compassion they did 
so, but for fear that Jesus should die on the road, and 
thus deprive them of the atrocious pleasure of crucify- 
ing Him. 

1. Pay attention to the lesson which Jesus gives 
thee, in permitting a stranger to help Him to bear 
His cross. He would teach us that as children of 
Adam, sinners, and Christians, we are under obliga- 
tion to take with Simon one end of His cross, and to 
carry it after Him. To suffer is necessary for us; 
but if we have faith, it is likewise a great happiness. 
"Blessed," says the G-ospel, "are they that mourn, 
for they shall be comforted ;" the transitory tribu- 
lations of this life prepare for us in eternity an im- 
mense weight of glory. There is but one road to 
Heaven, it is the way of Calvary ; all the saints have 
walked in it. S. Peter was crucified with his head 
downwards ; S. Paul was killed with the sword ; S. 
Stephen was stoned ; S. Gervase cut in pieces ; S. 
Laurence roasted on red-hot bars ! more than twelve 
millions of martyrs have shed their blood to enter 

1 The Second Subject, being founded on a legend, is omit- 
ted.— Ed. 



OF THE CHRISTIAN SOUL. 331 

Paradise. An infinite number of hermits, virgins, 
bishops, priests, and saints of every age, sex, and 
condition have attained to it through the merits of 
Christ, by tears of penitence, and the constant prac- 
tice of every austerity. It is that all comprehended 
that there is no sanctification without the cross, that 
Paradise is closed irremediably against those who re- 
ject it. Thou, too, if thou wouldst have the privilege 
of being the disciple of Jesus Christ, must take up 
the cross like the saints ; thou must deny thyself like 
them, weep for thy sins, and like them do deeds of 
penitence ; thou must accept sickness, sufferings, and 
humiliations like them, and as perfectly. Remember 
that Jesus came into the world without sin, and yet 
left it not without suffering ; it is therefore most just 
that thou, who hast committed so many iniquities, 
shouldst live in tribulation and die on the cross. Woe 
to thee if it were otherwise ! 

2. Pray to the Lord graciously to give thee a sure 
token of His love, by dealing with thee as He dealt 
with His Son and His saints ; beseech Him to send 
thee some crosses, but at the same time to grant thee 
strength to bear them with resignation to the end of 
thy life. 1 Beseech Him earnestly to give thee grace 
to die in His love, in order to rise one day triumphant, 
and to reign for ever with Him in heaven. 

Colloquy. — God of glory and blessedness, Thou art 
the sole Lord of Paradise, and Thou canst give it to 
whom Thou wilt, and on whatever conditions Thou 
wilt. Thou hast prepared heaven for those who suffer 
in this life, and who bear their sufferings without com- 
1 People must take care how they pray thus. — Ed. 



332 THE KOTTRISHMEtfT 

plaint, with patience and for love of Thee. I offer my- 
self, therefore, to Thee, Lord, and I am ready to 
embrace every cross it may please Thee to send me. 
I will under every circumstance, however afflictive, 
submit to Thy will, and thus obtain an eternal reward- 
Help me to understand this truth aright, that Thou 
openest the gate of Paradise to those only of Thy 
children who have lived in mortification, penitence, 
and tears. Grant me likewise a love of the cross, and 
strength to bear crosses with resignation, and to please 
Thee. I am ready to live humbled, penitent, and 
afflicted on earth, because I desire, O my God, to reign 
gloriously in heaven with Thee. Amen. 

&*golutton& 

OF PURITY OF INTENTION. 

1. Purity of intention consists in doing all our ac- 
tions with the sole aim of pleasing God. Thou be- 
longest to God by so many claims, that it is of the 
strictest justice that there should be nothing in thee 
which is not His. Thou art His by virtue of creation, 
of redemption, and of the spiritual regeneration thou 
receivedst at baptism. "Whatever lies in a soil, belongs 
to the owner of that soil : and as thou belongest to 
God by so many claims, all there is in thee ought to 
belong to Him. If thou rob Him of the least portion, 
thou art a thief. Every thought, word, and act of 
Jesus Christ, and His every suffering had for its 
end the greater glory of God His Father. It should 
be so likewise with all thy thoughts, desires > and 
actions. 



Or THE CHRISTIAN SOUL. 333 

2. If justice obliges thee to do all to God only, 
thine own interest should not the less compel thee to 
it. Good actions, when referred to God, become 
better through purity of intention, and those that are 
most indifferent become good. There is not an action, 
however mean it may appear, that is not ennobled by 
this intention ; not one which will not be accepted 
by God, and win for thee an eternal degree of glory. 
What possessions and treasures, then, mayst thou not 
lay up ! What a wonderful secret whereby to gather 
stores soon and easily ! Thou well deservest thy 
poverty and misery, if, having the power to come out 
of it so easily and availably, thou neglect so good an 
opportunity. Purity of intention in the spiritual life 
can change all into gold, and give value to things 
which are valueless. It is a short and easy road, 
whereby in a short time to attain eminent sanctity. 

3. Be assured that we never lose anything by doing 
all to God, but that, on the contrary, we gain more 
from Him than we had dared to hope. God is so 
bountiful to those who serve Him, that He rewards 
with eternal glory a glass of cold water given to a 
poor man for love of Him. When we have done much 
for men, they generally repay us with indifference, in- 
gratitude, and sometimes even with contempt. It is 
not so with God, and He will pay thee back with 
usury a single sigh thou shalt have breathed for Him. 
Firmly resolve, therefore, to do nothing henceforth, 
but with the end to please Him. 

4. What consolation is it not for thee to be able to 
become holy, by taking care to do all thy actions with 
reference to God's glory. What a still greater con- 



334 THE tfOUBISHMENT 

solation at the hour of thy death, to have thus laid up 
much, without having done much ; to have obtained 
acceptance, without having performed any great ac- 
tions ; to see that God will repay thy most indifferent 
and thy poorest actions, and not think the reward too 
great, in rewarding thee with an eternity of happi- 
ness ! Is it not a wonderful secret whereby to turn 
all to account, and to do much while doing nothing ? 
But, on the other hand, how great will not be thy 
despair at the hour of death, if thou have neglected 
this secret : when thou shalt find that from lack of 
that purity of intention, after labouring much thou 
hast gained nothing, and that having sown the wind 
through the self-love which was the motive of thine 
actions, thou reapest the whirlwind ; when thou shalt 
discover that thou hast, so to speak, lost as much 
eternity of glory as thou hast neglected to refer thine 
actions to G-od ! 

5. Resolve, then, to prevent so great woe, by ever 
referring henceforth all thine actions to God. Offer 
up to Him each morning all thou shalt speak, do, and 
suffer, in the course of the day. Renew, as far as 
possible, thy intention at the commencement of thy 
actions, at least the most important ones, such as 
prayer, communion, spiritual reading, and recollect 
thyself a little at the beginning of each action, after 
the example of the good man who never failed, at the 
beginning of each thing he did, to raise his eyes to 
heaven to recollect himself a few minutes. Being 
asked one day what he did at those moments, he re- 
plied, " I try to insure my stroke." 

6. To labour to obtain a greater degree of glory in 



OP THE CHRISTIAN SOUL. 335 

heaven is a good intention ; but the more perfect one 
is to labour solely to please the Lord. Be well as- 
sured that the more thou strip thyself of self-interest, 
the more will God increase thy joy and happiness in 
Paradise. Thy spiritual affairs will never prosper so 
well as when thou shalt seek alone the greater glory 
of God. 

7. Thou wilt be conscious of acting with purity of 
intention, if thou perform thy actions in secret as well 
as in public, quietly and unostentatiously, when with- 
out witnesses as well as when the eyes of others are 
upon thee, if thou act, as though there were but God 
and thyself in the world, if thou do small things as 
carefully as great ones, if thou desire no praise or re- 
ward from man, and if thou refer the whole glory to 
God. Is it thus thou actest ? 

8. Beseech God to give thee a great purity of in- 
tention in all thy works, and suffer not that vanity or 
self-love intrude to rob thee of their fruit. Thus thou 
wilt lay up great treasures in Heaven. 



MEDITATION XXIX. 

JESTJS OK CALVARY. 
Fiest Subject. 
At length, after much agony, Jestts, exhausted and 
half dead, reached the summit of Calvary. But His 
executioners granted Him not a moment's respite ; 
for seeing Him fall with exhaustion and weakness, 
and fearing He might die before He could be cruci- 



336 THE tfOTTBISHMENT 

fied, they gave Him to drink a little wine mingled 
with gall, to re-animate His strength, and at the same 
time to make Him feel, even internally, whatever had 
hitherto been wanting to complete His sufferings. 

1. It was the custom of the Jews to give to crimi- 
nals about to be crucified some wine mingled with 
myrrh, that their senses being stupified by the beve* 
rage, they might feel less the violence of the torture: 
but herein observe the brutality of the tormentors of 
the Saviour : they availed themselves of this custom, 
not to diminish the acuteness of His sufferings, but 
only to torture Him the more ; they mingled gall 
with the wine, that no part of His body, externally or 
internally, might be free from pain. 

2. Eecollect thyself, and examine in what manner 
thou performest thy actions, and thou wilt be obliged 
to confess to thy shame, that thou hast generally imi- 
tated this conduct of the Jews, by mingling sentiments 
of self-love and motives purely human, with all thy 
deeds and practices of religion, which ought to have 
no other end in view but the greater glory of God, and 
the salvation of thy soul. On the other hand, see how 
often thou hast, by some lamentable fall into mortal 
sin, done away with all the advantages of many years 
of arduous labour and strife in God's service ; for just 
as a little gall suffices to spoil the best wine, so a 
small mortal sin corrupts and destroys all our past 
services, so that as long as we remain in that state of 
mortal sin, all our good deeds are in the sight of God 
as though they existed not. 

3. Observe that Jesus tasted the beverage because 
it was bitter, but refused to drink it, because it was 



OP THE CHBISTUlBT SOUL. 337 

strengthening, and would blunt His sense of suffering. 
Thereby this Divine Sayiouk willed to expiate all thy 
sins of gluttony, and teach thee mortification in eating 
and drinking. Profit by the lesson He gave thee, and 
for the future eschew sensuality, which has ruined 
many souls ; put up uncomplainingly with what may 
be unpleasant to the taste sometimes in the food 
placed before thee; learn to abstain at times from 
pleasant food, or even from what thou mayest think 
essential to thyself ; and never forget that sin having 
come into the world through the indulgence of the 
taste, penitence must begin with its mortification. He 
who knows not how to deny his palate, said S. Vincent 
de Paul, has not yet attained to the a b c of the spiri- 
tual life. 

4*. Do thou often think of the bitterness of the gall 
which was offered to Jesus on Calvary, and know that 
thou hast thyself made Him drink of a gall infinitely 
more bitter each time thou hast committed mortal sin. 
Abase thyself at His feet for the number and enormity 
of thy past sins, weep for them, humbly ask forgive- 
ness again and again, and beseech Him to grant thee 
grace to die, rather than ever to fall back thereinto. 

Colloquy. — Jesus, "Who wast given gall to drink, 
I beseech Thee to forgive all my past sins, and espe- 
cially those of gluttony and intemperance. Give me 
the virtue of sobriety, that henceforth I may be con- 
tented with plain food suitable to my condition, and 
at the same time mortify all the ill-regulated desires 
of the palate. Pood being a gift from Thy hand, I 
should use it but for right and lawful ends, and within 
the limits which Thy holy law prescribes. Help me 
z 



338 THE NOURISHMENT 

thus to act, and that I turn not what is necessary to 
nature into an occasion of sin. The Apostle tells us, 
that whether we eat or drink, or whatsoever we do, 
we should do it into Thee. I will, then, follow his 
precept. Vouchsafe, when the occasions come, to 
recall it to my memory, that I may have the happiness 
of glorifying Thy Holy Name even in all the meanest 
and commonest actions of my life. Amen. 

Second Subject. 

"When Jestjs had tasted of the bitter drink they had 
prepared for Him, His executioners threw themselves 
furiously upon Him, and for the fourth time stripped 
Him of His garments ; and as by reason of the great 
abundance of blood which flowed from the Saviour's 
many wounds, His clothes had become glued to His 
mangled flesh, they could only take them off from Him 
by tearing open His wounds. 

1. "Weigh well the inconceivable anguish which 
Jesus endured at that moment, the shame which He 
again suffered in this renewed exposure to a crowd 
which was greater than before. By that shame He 
willed to expiate the guilty deeds of impurity thou 
hast perhaps committed, and teach thee to practise 
the holy virtue of modesty, which requires that we 
treat our own bodies with respectful decency. 

2. Compassionate the sorrow and shame of thy Ee- 
deemer. Reproach thyself for thine own way of 
acting, thy great love of ease, thou who wouldst be 
always well and warmly clothed, and who canst not 
endure that there be any neglect in thy apparel; 
whereas thy Jesus was stripped of His clothing, and 



Or THE CHRISTIAN SOUL. 339 

trembling with cold, while awaiting the moment when 
He should be nailed to the cross and sacrificed for thy 
salvation. Know that if thou desirest to approach 
Him and embrace Him, thou canst never really do so, 
unless thou completely denude thyself of every human 
affection, of thy attachment to earthly things, and of 
all which sets a hindrance to thy perfection and salva- 
tion. Pray to the Lord to give thee grace to break 
the bonds which restrain thee from flying into His 
arms, and of uniting thyself to Him in a holy renun- 
ciation of all other things. 

Colloquy. — Almighty God, divest my soul from 
the earthly affections which may hinder my salvation ! 
Thou didst complete the w r ork of my salvation with 
shame and entire denudation, in bereavement of every 
earthly possession, in poverty and utter wretchedness. 
By the merits of this most wonderful sacrifice, give me 
grace to detach my heart from the dangerous love of 
gold and wealth. Kindle within me a holy thirst for 
eternal thiDgs, the treasures of heaven. Create in me 
ardent desires to possess them, that I may no longer 
employ myself in the care of increasing immoderately 
my temporal wealth, but be contented with the mea- 
sure Thou givest me. I desire to be united to Thee, 
Who art my treasure and my all. Tear from my soul 
and cast away all which might set a hindrance to that 
union, so sweet and to be desired. Amen. 

Thied Subject. 

The cross was laid on the ground, the altar was 
ready, and awaited but the Victim. At the first com- 
mand of the executioners, Jestjs sat down on the cross, 



340 THE NOURISHMENT 

laid Himself down, stretched Himself tjiereon, and 
obedient to the Eat her unto death, offered to the 
executioners His hands and His feet to be pierced 
with nails. These they forced with the blows of a 
hammer first into His right hand, then into His left. 
Then they turned to His feet ; and as the pain of the 
first two wounds had contracted them, they drew them 
down with force to make them reach a piece of wood 
fastened on the lower part of the cross as a support, 
and they then pierced them with two enormous nails. 
The blood flowed from His hands and feet in streams. 

1. Weigh deeply the horrible agony which our 
Lord then endured by the disjointing of His bones, 
the rupture of His nerves, the bursting of His veins, 
and the loss of blood which gushed from His sacred 
body pierced with nails in the most nervous and sen- 
sitive parts. Marvel at His silence, and behold how 
that Innocent Lamb of G-od, extended on the wood 
of the cross, petrified with pain, trembling with cold, 
lifts His eyes to Heaven, and His heart to His eternal 
Pather, to Whom He offers Himself as the sacrifice 
for the sins of the world, and for thine own indivi* 
dually ! 

2. At sight of thy Saviour yielding His limbs to 
the executioners for the salvation of thy soul, learn 
to give up thine to the service of the Lord. Use 
thy hands in works of charity and in relieving the 
poor ; thy feet in going to church, to visit prisoners 
and the sick ; thy knees in prayer ; thine eyes in 
weeping tears of compassion for the agonies of Jesus, 
and of contrition for thine own sins ; thy tongue in 
singing the praises of G-on and in thanking Him for 



Or THE CHKISTIAN SOUL. 341 

His mercies ; thy whole body in labour, in fatigue, in 
penitence, for love of Him who shed even to the last 
drop of His blood on a cross for thy salvation. 

3. Learn also to crucify thyself, thy flesh, with its 
vices and lusts. Therefore mortify thyself on all occa- 
sions ; sway that rebellious flesh, above all, in those 
circumstances which have caused thee to offend God, 
that thou mayest advance more rapidly in the way of 
His commandments. Finally, learn to give up thy- 
self wholly to God, since He, without any reserva- 
tion, gave Himself up to death for thee, and that to 
the most agonising and shameful death. 

Colloquy. — O my Jesus, I dedicate myself wholly 
to Thee, even as Thou didst sacrifice Thyself wholly 
for me on the tree of the cross ! Accept this humble 
oblation which I make to Thee of myself, and aid me 
with Thy almighty grace, that I may ever preserve 
myself Thy faithful servant, and dedicate my body 
and soul to the fulfilment of Thy will. I purpose to 
employ my hands in good works ; my feet in going to 
Thy temple, and in visiting Thy poor and sick ones ; 
my tongue in worshipping and praising Thee ; my 
eyes in holy reading, and my whole being in serving 
Thee. I know that my passions will do all their 
utmost to separate me from Thee ; but I implore Thy 
grace, and I will remain faithful to Thee to my last 
breath. Amen. 



342 THE NOURISHMENT 

A CHRISTIAN MUST BEAR HIS CROSS WITH JESUS 
CHRIST. 

1. There is no salvation without the cross, no merit 
without patience, no victory without a battle, no 
virtue without opposition. Stagnant water becomes 
corrupt, meat without salt decays, iron laid by rusts, 
a horse which is not spurred stands still and refuses 
to proceed. 

2. Thou art to be pitied if thou hast no cross. 
How canst thou be a martyr if there be no tyrant ? 
How shouldst thou be a disciple of Jesus if thou be 
not persecuted ? How- wilt thou go to Heaven if 
thou be not afflicted? Men drive thee thither by 
their persecutions, G-od draws thee by sickness, the 
devil impels thee by his temptations, the world by its 
injustice, treachery, and calumny. 

3. Jesus was hated by men, and thou wouldst be 
loved by them ; Jesus was persecuted by men, and 
thou wouldst they should natter thee; Jesus was 
despised by the world, and thou wouldst it should 
honour thee. Impossible is all this to a Christian. 
Thou must be either a martyr or a tyrant, the perse- 
cutor or the persecuted. Therefore make thy choice. 

4. Thou sufferest, Christian soul ; thou art ill- 
treated and unjustly dealt with. Lift thine eyes to 
Heaven, where Jesus sits enthroned, where He is 
preparing a throne and a crown for thee. There thou 
shalt suffer no more. "Wouldst thou attain without 
trouble that which cost Jesus so much ? Oh, then 






OF THE CHRISTIAN SOUL. 343 

bear the cross which God has laid upon thy shoulder ! 
Thou wouldst never find another so fitted and suit- 
able to thee as thine own. If thou fly from it, thou 
wilt find another heavier, and wilt lose instead of gain. 
The cross is planted every where ; it is found in 
palaces as in cloisters. Since God will have all men 
to be saved, He has provided all with crosses, because 
without the cross none can be saved. 

5. The cross bears excellent fruit. It detaches us 
from affection to creatures ; it wearies us with life, 
and makes us desire death ; it has made atonement 
for our sins ; it destroys our evil habits ; it assimilates 
us to Jesus Christ ! it gives us to drink of His cup, 
and brings us to repose upon His breast. 

6. What a privilege for thee to be crucified with 
Jesus ! to be regarded and dealt with as one of His 
members; to ascend a regal throne; to bear His 
sceptre and His crown ; to participate in the work of 
His redemption ; to have fellowship in His sufferings ; 
to perpetuate His sacrifice ; to share His sorrows ; to 
bear with Him His cross ; to be a victim like Him, a 
martyr like Him, persecuted and slain like Him ! 
This is thy portion when thou acceptest with resigna- 
tion the sorrows which God sends thee. 

7. God chastises all whom He loves, and spares 
not the rod with His children. If He correct thee 
not, thou art not loved by Him ; thou art not His 
child, thou art not one of His elect. Never is God 
so wroth with a sinner as when He ceases to show 
him that He is angry ; never is a righteous man so 
comforted as when he sees that God spares him not. 
If He chastise him in this life, it is to spare him in 



344 THE NOUEISHMENT 

eternity. All the chastisements of this life are tokens 
of His mercy and of His justice, and He always visits 
with His grace those whom He visits with sorrow. 
As grace is a fruit of the cross, we must ascend the 
cross to gather it. Thou wilt never be deprived of 
grace whilst thou art not without a cross. 

8. Take the cross from Love — she becomes carnal 
and human ; take the cross from Hope — she can no 
longer raise herself from the earth ; take the cross 
from Humility — she becomes mere vanity ; take the 
cross from Strength, and thou findest nought but 
weakness. There is no real virtue without the cross. 
Coin is not current unless it be stamped with the die 
of the prince ; it is, so to speak, its being impressed 
which gives it its value. If thou be not wounded, 
thy virtues will have no merit. The gold of thy good 
works will have no currency in Heaven unless stamped 
with the cross, which is the die of the Sovereign. 

9. What consolation is it to rest on a cross with 
Jesus crucified ! "Wherever thou shalt meet with a 
cross, thereon shalt thou behold Jesus nailed ; He is 
united to thee through suffering, and thou art united 
to Him by patience. In this union it is that the hap- 
piness of this life is found. He unites Himself to the 
saints in heaven by enjoyment, He unites Himself to 
men on earth by sorrow. God has restored the world 
in a different way from that wherein He created it. 
He created it by action, He restored it by suffering. 
It is the one universal cause of action and suffering 
which concurs with particular causes. As G-od, He 
governs all acting causes ; as Man, He suffers with 
all suffering men. Is it not to be doubly happy to be 



0E THE CHEISTIAK SOUL. 345 

united both in action and in suffering with God 
Incarnate ? 

10. Thou art a Christian only through the Cross ; 
and it may be said thou ceasest to be a Christian when 
thou abhorrest the Cross, or livest without a cross. 
To renounce suffering, is to renounce religion, since 
the Cross is its distinctive badge. Couldst thou share 
in the joy of Jesus, if thou hadst no portion in His 
sufferings ? Wouldst thou be associated with Him 
in His glory, if thou forsakest Hirn in His agony and 
shame ? Wilt thou reign with Him, if thou suffer 
not with Him? We must fight, if we would be 
crowned. We must suffer to be saved. Inasmuch 
as man was lost through pleasure, he must needs be 
saved through pain. Is it not just ? 

11. What are thy intentions, Christian soul ; and 
what wilt thou do ? Wilt thou go to heaven by an- 
other way than that which Jesus Cheist followed? 
Wouldst thou, if thou couldst ? Wherefore esteemest 
thou him unhappy and out of favour with God, who 
is bound to His cross ? Such a sentiment is excusa- 
ble in a Jew, but not in a Christian. How did Jesus 
live in sorrow ; and wouldst thou live in pleasure ? 
The Innocent One was punished, and the guilty would 
be spared ! The Sok was crowned with thorns, and 
the slave would wear a crown of gold and jewels ! 
The Righteous was nailed to a cross, and the sinner 
would sit on a throne ! What injustice and pre- 
sumption ! 

12. There is no greater cross to a good man, than 
to be without crosses. The wicked suffer more in 
losing themselves for eternity, than the righteous in 



346 the nourishment 

being saved. The cross of a rebellious and impatient 
sinner is that of the impenitent thief who dies in 
despair; who blasphemes while hanging on the in- 
strument of his punishment ; who has no consolation 
or merit in his sufferings. The cross of a humble and 
resigned Christian is the cross of Jesus, full of Di- 
vine unction, which sustains him who bears it. 

13. Honour thy cross, therefore, as a precious relic 
of Jesus ; bear thy cross, remembering that it is the 
cross of Jesus ; love thy cross as though it were the 
self-same whereon Jesus hung. Eemember it is the 
seal of thy predestination, and the source of grace. 

14. In a word, be assured that thou wilt never be 
secure of thy salvation, except when thou art suffering. 
Bless the Lord for all the crosses He sends ; and be 
assured that if thou live and die bound to the cross of 
Jesus, heaven will be thine everlasting portion. 



MEDITATION XXX. 

JESUS ON THE CROSS. 

Fiest Subject. 

When the executioners had nailed the Son of God to 
the cross, they raised it up with cords ; then drawing 
it to the pit, which they had previously dug in the 
rocky soil, they jerked it in roughly and violently ; and 
there made it stand firm with wedges and stones. At 
this terrible shock, all the limbs of the Innocent Vic- 
tim became dislocated; His wounds opened wider, 



OF THE CHRISTIAN SOUL. 347 

and the blood flowed more abundantly from His 
mangled feet and hands. 

1. Eaise thine eyes now to thy Jesus crucified, and 
see if there be any sorrow like unto His sorrow. He 
who in heaven is sitting on a throne of glory, who is 
there enjoying an unlimited felicity, who is surrounded 
by a countless multitude of angels eager to do Him 
homage, was uplifted on an infamous gibbet, His feet 
and hands pierced with nails, His head covered with 
thorns, His body mangled, His limbs dislocated. He 
suffered frightful pain ; He hung between two malefac- 
tors, as though the chief among them : He was mocked, 
insulted by the crowd ; He was exposed naked to the 
cold, and to the rude gaze of His enemies. His frame 
worn out by fatigue and agony, could find no relief; 
if He would have sustained Himself, His weakness 
permitted it not ; if He drooped, the wounds in His 
hands became more torn ; if He raised His head to- 
wards His Father in heaven, the crown of thorns 
caused Him acute agony ; if He bent it downwards, 
His eyes fell on His holy Mother, standing near, and 
weeping bitterly ; if He turned it on either side, He 
beheld His tormentors making sport of His sufferings. 
Forget not that it was for love of thee that Jesus was 
reduced to so dreadful a condition ; and see how far 
thou hast hitherto responded to His love. Mourn 
over thy insensibility and the hardness of thy heart, 
since such a sight cannot even draw from thee a tear 
of compassion, or of sorrow for thy sins. 

2. Form to thyself an image of Jesus on the cross : 
turn to Him a look of compassion ; think of Him as 
really nailed to it, as really suffering there. Behold 



348 THE XOTTEISHMEXT 

His head bent down to give thee the kiss of peace ; 
His gentle look attesting His love for thee ; His arms 
outspread to enfold thee ; His hands pierced to pour 
His gifts liberally upon thee ; His feet d ailed to abide 
with thee ; His body stretched to give itself wholly to 
thee. Give thyself likewise wholly and unreservedly 
to Him : make many acts of thanks and love, and 
yield not to terror at the sight of thy past iniquities ; 
but trust in His goodness ; believe firmly that He will 
cast all thy faults into oblivion, how numerous soever 
they may be ; and purpose, with His grace, to do better 
for the future. 

3. Learn from Jesus Cheist to abide with perse- 
verance on the cross of tribulation, and in the labours 
thou hast undertaken for the service of God. Beware 
of casting that cross from thee, or of descending from 
it before the time which the Loed has fixed in His 
wisdom. Abide thereupon, if need be, unto thy last 
breath, after the example of thy Divine Master. When 
we would remain faithful to the law of God, we are 
often a mark for the contempt, the mockery, and the 
sarcasms of men, as well as for the temptations of 
hell ; but do thou resolutely set them at nought, and 
let them not distract thee from thy duty. Therein 
imitate Jestjs, against whom they cried, " If Thou be 
the Sox of God, come down from the cross," who 
would not descend from thence, but abode thereon, 
until He had offered up His last sigh to God His 
Fathee, and was taken down only after death. 

Colloquy. — O crucified SAvrorE, I love Thee with my 
whole heart ; I acknowledge Thee to be the Sox of God 
very God, and very man : worthy of our homage, and 






OE THE CHBISTIAX SOTTL. 349 

of all the affections of our heart. I will love Thee so 
long as I breathe ; and I beseech Thee to grant me 
grace to persevere in Thy love, and in Thy service, with 
a faithfulness which may never be inconsistent. Let 
nothing stop me, when it is in question to do good and 
to please Thee. Cause me to submit always to Thy holy 
will, whether in prosperity or in adversity ; and let no 
tribulation or injustice from others make me separate 
from Thee. Finally, grant that in all things I may only 
seek to please Thee, and to grow firm in the fulfilment 
of Thy holy will. Give me strength to overcome all 
my temptations, and to despise the contempt of those 
who would blame my faithfulness in loving Thee. I 
am Thine, O my God ; I will be Thine entirely, unre- 
servedly, and till death. Grant me grace to remain so 
faithful to Thee, that I may have the happiness of 
loving and serving Thee, not only throughout this 
perishing life, but through all eternity. Amen. 

Secost> Subject. 

In the midst of all the anguish which jEsrs en- 
dured on the cross, not a word of complaint, threat, or 
revenge came forth from His lips. On the contrary, 
His heart forgave all, and He gave us a beautiful ex- 
ample thereof. Before He thought of His mother, of 
His friends, or of Himself, He thought of the salvation 
of His enemies. He lifted to Heaven His languish- 
ing eyes filled with tears, and with a heart kindled 
with charity, besought His Father to forgive His 
murderers: "Fatheb, forgive them, they know not 
what they do." 

1. How great is the goodness and mercy of our 



350 THE NOURISHMENT 

Divine Saviour ! At the height of His agonies He 
prayed for His most bitter enemies ; when they in- 
sulted His misery, He excused their sin, He sought to 
lesson its heinousness, He took the office of their ad- 
vocate. He prayed for the murderers whose hands 
were dyed with His blood, He prayed for the scribes 
and Pharisees who were making sport of Him, who 
were mocking at His torments, who had slandered 
His miracles and blasphemed His doctrine. He forgot 
His own agonies in solicitude for those who sought 
His death. He complained not of their ingratitude 
and cruelty ; and instead of seeking vengeance and 
justice against them, He earnestly supplicated for 
their forgiveness and mercy. 

2. "What a lesson for thee, Christian! Learn 
from thence never to become irritated by thy sorrows, 
and never to lose by murmuring the fruit of thy 
sufferings. Learn to pray for thine enemies ; forget 
the wrongs they have done thee, and if thou canst not 
excuse their actions, at least excuse their intention. 
Remember that G-od will deal with thee as thou shalt 
have dealt with others, and that He will only forgive 
iaee the many sins thou hast committed inasmuch as 
thou shalt have forgiven others heartily. 

3. Examine thy conscience, and see whether hither- 
to thou hast imitated this goodness and mercy of thy 
Divine Master. Hast thou always forgiven those who 
have offended thee ? Forgivest thou at present those 
who may be persecuting and crucifying thee ? prayest 
thou for them ? cherishest thou not against them any 
hatred or desire for revenge ? dost thou not return 
them evil for evil ? Oh, let it be so no more ! Be 






OP THE CHRISTIAN SOUL. 351 

henceforth the true disciple of Him "Who prayed for 
His murderers ; forgive with sincerity thy neighbour 
who offends thee ; leave to the Loed the care of 
avenging thee by turning their hearts ; and then 
reckon on the promise of God, for thou wilt certainly 
receive from Him forgiveness of all thy sins. 

4. Comprehend how great ought to be thy confi- 
dence in the mercy of Jesus Cheist. Perchance 
thou hast committed some enormous sins ; perchance 
thou hast long abused numberless privileges; per- 
chance thou art still oppressed by the hard tyranny of 
thy passions ; but lose not courage, and make a reso- 
lute effort to return to thy heavenly Fathee. Thou 
hast in Heaven an Almighty Advocate, Whose heart 
is full of compassion for thy miseries. He prayed 
even for those who crucified Him. He will likewise 
pray for thee. Cast thyself at His feet, beseech Him 
to mediate between thy sins and God's justice, and 
be assured He will win thy cause. 

Colloquy. — Sox of the living God ! most perfect 
pattern of a brother's love, I purpose to obey Thy com- 
mandment and to imitate Thy example, by doing good 
to my neighbour, what offences soever I may have re- 
ceived from him. I will, O God, forgive from my 
heart, and for love of Thee, all the wrongs and ill- 
treatment whereof I may be the object ; I will even 
pray with fervour for those who do me evil. I vene- 
rate the charity wherewith Thou didst ask of the 
Fathee forgiveness for those who crucified Thee, while 
their deep malice was calling for all the vengeance of 
the Almighty arm ; I likewise resolve to walk in Thy 
steps. I confess that I have numberless times offended 



352 THE NOUBISHMEtfT 

Thee by the sins I have committed against Thee, and 
that I greatly need Thy clemency and mercy to obtain 
the pardon thereof; I hope, O my God, yes, I firmly 
hope that Thou wilt extend to me that infinite mercy 
of Thine, and forget my iniquities, even as I forget 
the unkindnesses I have received from my neighbour. 
Vouchsafe to forgive me all the sins of my past life, 
because I forgive unreservedly those who have offended 
me, as Thou hast commanded. Forgive them like- 
wise, and grant to them, as to me, all the graces we 
need to enter into Heaven. Amen. 

Third Subject. 

One of the two malefactors, seeing the great pa- 
tience of Jesus Chbist in the midst of His suffering, 
and marvelling likewise at the great charity which 
constrained Him while in such torments to pray for 
His murderers, became touched by grace and illumi- 
nated with light from above; confessing therefore, 
His divinity, he commended himself to Him, and 
besought Him to remember him when he should 
come into His kingdom. Jesus, moved by his faith 
and trust, promised him Heaven, saying, "To-day 
shalt thou be with Me in Paradise." 

1. Admire the faith which the penitent thief showed 
in this case ; it was so living and penetrating, that 
perhaps no other faith so great had been found in 
Israel, as says S. Augustin. 1 Abraham believed, that 
God had spoken to him from heaven ; Moses believed, 

1 Yere non invenit tantam fidem in Israel, imo nee in universe- 
mundo. (S. Aug. cap. ix. I. 1. De Aniin& et ejus Orig. Vide 
S. Greg. lib. i. Mor. c. 25.) 



OF THE CHRISTIAN SOUL. 353 

but God had spoken to him from a burning mira- 
culous bush ! Isaiah believed, but He had spoken to 
him from a glorious throne, surrounded by a great 
multitude of blessed spirits. Now the faith of the 
penitent thief was yet more perfect, for he believed in 
Jesus Christ "Who was naked on the cross, worn-out 
with pain, derided and blasphemed by the chief priests 
of the law, and about to breathe His last in a con- 
dition so little in accordance with the qualities of 
King and God. 

2. Admire likewise the strength of his hope. He 
beheld a man in the agonies of death, and he hoped 
that He would remember him after His death. He 
confessed himself guilty of many crimes, and yet hoped 
to obtain the forgiveness of Him Whom he had just 
heard praying for His enemies. He had as yet in no 
wise experienced the mercy of his Saviour, and yet 
he felt convinced that he should not be deceived or 
rejected if he cast himself into the arms of Him 
Whom he beheld forsaken by the whole world. What 
energy of hope : and how far art thou from having 
any like it ? Ask the Saviour for it through the 
merits of His cross. 

3. Observe the goodness and mercy of Jesus 
Christ towards the penitent thief. That meek peni- 
tent asked but simple remembrance when He should 
come into His kingdom : and, behold, He promised 
him His kingdom. 1 He looked upon him with eyes 
of love, He raised him from his degradation, He for- 

1 Hie rogabat ut ne menioriam laberet cum venerit in regnum 
stram ; sed iste obtulit regnum suum. (S. Ambr. Serm. yiii. in 
Psal. cxviii.) 

A A 



354 THE NOURISHMENT 

gave him all his sins, and promised him Paradise. Be, 
then, ever full of confidence in Jesus ; for canst thou 
think He would refuse thee Heaven if thou strive to 
serve and love Him, when He thus freely gave it to 
one who had spent his life in offending Him ? Oh, 
what a good master is Jesus, and how much blessed- 
ness is there in serving Him ! Behold, He forgets 
His own torments to listen to the voice of a sinner. 
He is silent when maledictions are poured forth upon 
Him ; but as soon as He hears the cry of a poor suf- 
ferer, He restrains not Himself from responding to it 
and graciously fulfilling his prayer. It will be thus 
with thee each time thou turn thyself to Him with 
confidence and love. 

4. Lastly, learn how important it is to salvation, to 
avail ourselves of the opportunity which God pre- 
sents to us, and to make a holy use of grace. There 
is nothing so efiicacious as that Divine grace ; behold 
what it produced in the penitent thief! He was on 
the verge of the eternal gulf; one step farther, and 
he would have gone down into it for ever : but grace [ 
touched him, and lo ! he was called to the glory of 
Paradise. It was because he faithfully surrendered ; 
himself at once to his inspiration ; he hesitated not . 
for a moment to proclaim the Divinity of Jesus 
Cheist, and to confess his sins. Had he delayed a 
Jittle longer, had he trifled with grace, perchance it 
would have been withdrawn from him, and he had 
been lost. Be humbled, that thou correctest thyself ? 
so little of thy bad habits, and hast turned a deaf ear 
for so many years to the interior voice of God, calling 
thee to His service. Abuse no longer the mercy of 



OF THE CHRISTIAN SOUL. 355 

the Lord, and remember that while one of the two 
thieves was saved, the other was lost. God fails no 
one, but we must respond to His grace. It is not 
enough to be at the side of Jesus Christ, we must 
believe and hope in Him. Though the impenitent 
thief was crucified but a few steps off from Jesus, 
yet his soul was not the less lost for ever. It is not 
enough to go frequently to church, to be there for 
hours, to perform a thousand devotional exercises, 
how good soever in themselves ; but we must, before 
all else, obey quickly and faithfully the inspirations of 
God. We must love Him with our whole heart, and 
abstain from evil. Beseech the Lord to give thee 
grace never to neglect His inspirations, but always 
to respond to them eagerly. 

Colloquy. — Almighty Sanctifier of souls, shed 
into my soul the plenitude of Thy grace, because it 
has powerful influence over the heart of man ! Grant 
me a free and sincere conversion, like that which 
Thou grantedst to the penitent thief. Give me clear 
light, to reveal to me Thine infinite greatness, and 
Thy stupendous blessiogs, that I may love Thee with 
all my strength, and love Thee alone, Who art my 
supreme good. Become Thou the possessor of my 
heart, by the sweet constraint of Thy inspirations, 
and fill it with ardent desires for Thy glory, with a 
salutary fear of Thy justice, and a deep hatred of all 
which displeases Thee. I commend my liberty en- 
tirely into Thy Hands ; I dedicate it to Thee, and 
beseech Thee to establish it in Thy service, so that 
I may never more offend Thee. I beseech Thee to 
grant me this precious grace, by the merits of the 



356 THE NOURISHMENT 

blood Thou didst shed for me upon the cross, and by 
the infinite agony which Thou didst suffer in the 
cause of Thy passion. Amen. 



devolutions'. 

OF THE RECOLLECTION NECESSARY FOR THE HOLT 
PERFORMANCE OF OUR ACTIONS. 

1. Endeavour every day of thy life to live in recol- 
lection, because it is this which will give thee posses- 
sion of God's kingdom here, and the government of 
all the powers of thy soul. That which constitutes 
the kingdom of God in Heaven is the presence of 
God, and the happiness which the saints enjoy in 
possessing Him ; that which constitutes the kingdom 
of God on earth is the presence of God in us, and 
the happiness we have in contemplating Him, and in 
some measure in possessing Him. 

2. ^Recollection comprises two things, viz. a con- 
tinual or frequent attention to God, and a continual 
or frequent attention to ourselves. 1. Continual at- 
tention to God consists in ever looking up to God, [ 
and making His glory the end of all our actions, in 
ever referring ourselves to God, and in making His 
light the rule of our conduct ; in leaning on none but 
God, and in making His help and grace the sole 
foundation of our confidence. 2. Attention to our- 
selves consists in observing our own ways, in guard- 
ing the numberless impulses of nature and sense 
which escape us, in watching over the many human 
motives which mingle with our best actions, and the 



OF THE CHRISTIAN SOUL. 357 

multitude of imperceptible but incessant windings of 
our self-love ; in moderating our natural activity, and 
in restraining the sallies of our wit. 

3. Xothing is more necessary than recollection for 
advancing in holiness. The more we go forth out- 
wardly, the more need we have to withdraw, at least 
from time to time, into ourselves ; otherwise, even the 
best occupations distract us much. 

4. To avoid this evil, follow the counsels I here give 
thee. Before thou beginnest any action, withdraw 
into thyself, calm thy mind, direct thy intention, do 
nothing from impulse, avoid eagerness, disquietude 
and precipitation. After the action, pause a moment 
before passing on to another • reflect whence thou 
comest and whither thou goest, and examine whether 
thy action have been rightly done, or there be aught 
amiss in it. Thank God for what thou hast done 
well, and ask Him to forgive what thou hast done 
evil. Offer to Him thy next action. Eenew thy in- 
tention, ask His blessing, and commit thyself into His 
Hands, to receive the guidance of His Spirit. 

5. This reflecting from hour to hour on what we 
have done and said produces many effects ; it causes a 
soul to see her sins and imperfections, it makes her 
know her own frailty and wickedness. It gives her a 
contempt for herself, establishes her in humility by 
the knowledge of her faults, and discovers to her the 
abyss of her misery. Moreover, it renders her careful 
and vigilant, draws down a fresh supply of grace upon 
her, keeps up her fervour and contrition, corrects what 
is evil as soon as committed, and prevents it from 
taking root in the heart. 



358 THE NOURISHMENT 

6. Ask, then, frequently from God the spirit of 
recollection, and make it easy to thyself by continual 
exercise. All the saints faithfully practised it ; thou 
canst and shouldst practise it likewise. 



MEDITATION XXXI. 

JESUS EXPIRES. 

First Subject. 

Our Divine Saviour had now been on the cross two 
long hours. Bending His dying head downwards, 
He perceived His Mother standing at the foot of the 
cross, bathed in tears, and absorbed in the deepest 
grief. He then fixed upon her His eyes, already dim, 
and not willing, as her loving Son, to leave her alone 
and desolate on earth, He said to her with a gentle 
and tender voice, directing her to S. John, His beloved 
disciple, who was present, " Woman, behold thy son !" 
that is to say, " He will be to thee what I have been ; 
he will minister to thee, and honour thee to thy last 
breath." Then addressing Himself to S. John, "Be- 
hold thy mother !" 

1. Observe that new token of the tenderness and 
love of Jesus towards His Mother. He had but a 
few more moments to live ; He was exhausted with 
torture and anguish, but He forgot not the office of a 
dutiful Son towards her who had born Him after the 
flesh. After praying for His murderers, and promis- 
ing Paradise to the penitent thief, it was then indeed 



OF THE CHRISTIAN SOUL. 359 

just that He should comfort His sad Mother, and 
bring some relief to the anguish of her heart, anguish 
so bitter that it would certainly have caused her death, 
if GrOD by a miracle had not given her strength to 
endure it. Learn from this conduct of Jesus towards 
His Mother, how much reverence thou owest to the 
authors of thy days. Learn to impose upon thyself 
every kind of sacrifice to prove thy tenderness and 
gratitude towards them, and to anticipate all their 
wants. Above all, sooth their grey hairs, treat them 
always with the greatest consideration, avoid grieving 
them in any thing, and be ever to them a dutiful, 
affectionate, and grateful son. 

2. " "Woman, behold thy son/' Strive to form to 
thyself an idea of the indescribable anguish which the 
blessed Mother of our Lord felt on hearing these 
words. She comprehended at once that her beloved 
Son drew near to the close of His life, that the hour 
of His death was at hand, and that He was addressing 
to her His parting farewell. Then was fulfilled to her 
the prediction of the aged Simeon ; for then was her 
soul pierced with the sword of anguish, and wounded 
with most poignant desolation. 

3. Nevertheless God, "Who beheld in Jesus the 
Man laden with all the iniquities of the human race, 
forsook Him, and left Him without support or con- 
solation to these fearful sufferings of soul and body. 
This desertion was so agonising to the Saviour, that 
He complained thereof to the Lord, saying with a 
mournful cry, " My God, My God, why hast Thou 
forsaken Me?" This complaint comprises for us 
many important lessons. Our good Master willed 



360 THE NOURISHMENT 

thereby to teach thee how great were the sufferings 
which He accepted and endured for thee ; likewise 
He willed to teach thee that, in thy woes and desola- 
tions, a tender and reverential complaint breathed 
forth to Him is not forbidden thee, provided it be 
united to a perfect acquiescence and entire submis- 
sion, to bear all the trials under which God places 
thee. Lastly, He willed by His complaint, breathed 
forth to obtain for thee grace to imitate the example 
He gave thee, that thou mayest complain only in like 
manner. 

Colloquy. — My Lord and my God, Thou Who didst 
deign to die for love of me upon the cross, I thank 
Thee for Thy glorious Incarnation. Grant that I 
may imitate Thee in loving reverence and filial ten- 
derness, and in unlimited trust in God. I desire, 
likewise, to reverence Thy Church, in her daily 
prayers, in the sanctification of her festivals, and in 
the observance of her commandments. I will also 
strive to make her known as the channel of Thy grace 
and of Thy worship. I will do it for Thy glory, and 
because I know it to be Thy will. Amen. 

Second Subject. 

The sufferings of our Divine and crucified Lord 
were ever increasing. Feeling. Himself consumed 
internally by a burning heat, His palate and throat 
painfully dried up by the great loss of blood He had 
sustained, by excessive constraint of posture, and by 
the dreadful torture He had endured, He said, with a 
touching voice, " I thirst." Now there was there a 
vessel full of vinegar. A soldier took a sponge, dipped 



OF THE CHEISTIA^ SOUL. 361 

it in this vinegar, and raised it to the lips of Jesus. 
The Savioue tasted it, and said, " It is finished." 

1. Behold how profound is the perversity of these 
ruffians. Instead of giving some relief to Jesus, re- 
duced by suffering to the most heart-rending condi- 
tion, instead of giving Him a little water to refresh 
His parched tongue, they offer Him vinegar ! Thy 
spirit is indignant, and certainly most justly so : but 
turn thine indignation upon thyself, for thou hast 
often acted towards Jesus in a manner as horrible 
and guilty. How often has He said to thy soul that 
He thirsts for thy conversion and thy love ! how often 
has He besought thee to satisfy this thirst by return- 
ing to Him, and by not rendering unavailing to thy- 
self all the sufferings of His Passion! And thou 
hast scorned His voice. Thou hast not willed to give 
up thy iniquities : thou hast persisted in pursuing thy 
inclinations : and every time that Jesus has said to 
thee, "I thirst, My son, I thirst for thy love," thou 
hast given Him the vinegar of thy ingratitude. TTeep 
then, poor sinner, weep ! Make haste to change 
thy life and to be penitent. At this price thou wilt 
console thy Divine Savioue. Thou wilt satisfy His 
thirst, and wilt give to thyself tranquillity, happiness, 
and peace. 

2. Compassionate the torments which thy Divine 
Master then endured. He, the Creator of Heaven 
and earth, to "Whom all things belonged, was reduced 
to such a state of misery and want, that He had not 
even at the moment of death, a drop of water to ap- 
pease His thirst. Be confounded at the many un- 
mortified deeds thou hast committed since thou hast 



362 THE NOURISHMENT 

been on earth, and thy many sins of gluttony. S. 
Bernard says, " Assuredly there are no meats so in- 
sipid that will not become palatable to a Christian, if 
he remember the gall and the vinegar which were 
given to Jestjs." 

3. Consider that, besides the bodily thirst where- 
with Jesus was tormented, He endured a thirst more 
painful still. It was a thirst to return into the bo- 
som of the Eternal Father, and likewise a thirst for 
the salvation of all men, and of thine own indi- 
vidually. And thou, what are the things for which 
thou thirstest ? Thou thirstest for the greatness and 
the pleasures of this world, for repose, for riches, for 
the frail and perishing enjoyments of earth. "Where 
is thy burning thirst for the love of GrOD ! for suffer- 
ings, mortifications, and the humiliation which has 
been the portion of all the saints ? Where is thy 
ardent thirst to work out thy salvation, and to take 
the means to make it sure ? Hast thou ever once 
had a firm determination to detach thyself in sin- 
cerity from all earthly things, that thou mayest hence- 
forth sigh for nothing but the possession of Paradise ? 
Thou blushest to think of what thou art, and assur- 
edly thou dost well. Eesolve, then, for the future, to 
excite in thyself a thirst for the blessings of eternity, 
and ask Jesus Christ for it in humility. 

4. " It is finished!" Wilt thou be able to say, to 
all intents and purposes, like our Lord, at the mo- 
ment of death, " It is finished : I have fought the 
good fight as best I could ; I have finished my course, 
I have kept the faith : I have adhered to the Church, 
and I die in her communion ; I have followed the law 



OF THE CHRISTIAN SOUL. 363 

of God, I have done all He has commanded me, I 
have fulfilled the duties He allotted to me ; I have 
loved Him above all things, and my neighbour as my- 
self : I have endured the trials He inflicted on me, 
and have received from His hand adversity and pros- 
perity with thanksgiving and resignation ? Though I 
have offended Him, I have sought His forgiveness, 
and I have forgiven those who offended me, that 
He might forgive me. Having defiled myself with 
sin, I have betaken myself for cleansing to the blood 
of my Saviour and to penitence ; whatever debts I 
have to pay, my Saviour has paid them for me ; I 
unite my sufferings to His, my sacrifice to His ; my 
trust is in Him only. I have received the last pledge 
of His love, and the last medicine for my sins ; I have 
now but to die, and I die willingly with Him !" Oh, 
what shouldst thou not do to place thyself in such a 
condition, as to think and speak thus at the hour of 
death ! Oh, happy death, which terminates such a 
life, and closes it with these sentiments ! May it one 
day be thine ! 

Colloquy. — O God, immutable in Thy perfections 
and in Thy will, have compassion on the instability of 
my mind, and give me a constancy in virtue which 
nothing can shake. Suffer me not to forsake any 
more, as I have so often done, the holy exercise of 
prayer, the frequenting of the Sacraments, and my 
other devotional exercises. Put into my heart a great 
fear of Thy awful justice, that it may avail me as a 
powerful barrier against sin. Establish my soul un- 
changeably in an ardent love for Thine infinite good- 
ness, that I may have no other thought than to obey 



364 THE NOITBISHMSm 

and please Thee in all things. I beseech Thee to 
grant me, in the name of the merits of Thy holy 
Passion, final perseverance in Thy love ; and as 
nothing could deter Thee for a moment from Thy 
steadfast resolution to obey God Thy Father, even 
to the death of the cross, grant that nothing on earth 
may estrange me from faithfulness to Thy service. 
All I ask of Thee, my God, is, that I may have the 
happiness of loving Thee unchangeably all the days of 
this mortal life, in order that I may love Thee one 
day throughout eternity in heaven. Amen. 

Thied Subject. 

Jesus having finished the work of our redemption, 
turned His soul towards God in Heaven, and said to 
Him, i: Fathek, into Thy hands I commend My 
Spirit ;" and then bowing His head, He yielded up 
the Ghost. 

1. Weigh with devotion and tears these last words 
which proceeded from the mouth of Jesus Cheist. 
He commended to His Father, not His riches, for 
He had none, — not His honours, for He had ever 
rejected them, — not His body, for He had just sacri- 
ficed it, — but His Spirit, to teach us that we should 
value nothing on earth but our soul. 

2. See whether thou so livest as to be able to say 
with confidence at the last hour, " Father, into Thy 
hands I commend my spirit." Examine whom thou 
hast served hitherto, God or the world, with its plea- 
sures, honours, and riches ; and know, that if thou 
hast served others than God, thou canst not reason- 



OF THE CHBISTIA>~ SOUL. 365 

ably hope for thy reward from Hiin, or coin in end thy 
soul to Hiin with confidence. 

3. Observe the great difference which there is be- 
tween the death of those who have been faithful to 
GrOD in their lives, and the death of those unhappy 
ones who cling to the world, the flesh, and the devil. 
The former die in peace and consolation, which are a 
foretaste to them of the happiness of Heaven ; the 
latter die in grief and anguish, because they perceive 
that the world is failing them, that their sensual en- 
joyments are ended, and that hell is yawning to de- 
vour them. 

4. Lastly ; look towards JEsrs, whose life is just 
spent. See, He is in His last agony : His face 
changes ; His eyes close ; His head droops ; He dies ! 
Cast thyself in spirit at the foot of His cross. Shed 
tears of grief and sorrow. Beseech Him to give 
thee grace to die wholly to the world, and all created 
things, in order to live solely to Him. Ask of Him 
likewise to die one day in His arms, and meanwhile 
to labour continually for thy salvation, in order to go 
and see Him, to praise and love Him, in Heaven to 
endless ages. 

Colloquy. — Eternal God. I commend to Thee my 
poor soul during this life and to the hour of my 
death ! Protect her against her enemies, preserve 
her from the leprosy of sin, and strengthen her in Thy 
service. I beseech Thee for this by the merits of 
Thy death, and by the ardent desire which I have to 
behold Thee, to praise Thee and to love Thee in eter- 
nity. Vouchsafe to come Thyself and comfort me in 
my last sickness, and grant me then, above all things, 



366 NOURISHMENT OP THE CHRISTIAN SOUL. 

a true and sincere contrition for all my past sins. 
Let Thy presence be to me in the hour of death, a 
foretaste of my eternal happiness. Let me die to the 
world and to sin, and live but for Thee. my gra- 
cious Redeemer, my Possession, my Life, my All ! 
Alas, I have too greatly offended Thee ever since I 
was born : extinguish in me the fire of concupiscence, 
that it may no longer reign in my heart. Let Thy 
pure love reign alone therein, and give me strength to 
do all, and suffer all, to please Thee. Let this love 
consume me all the days of my life, and kindle in me 
fresh ardour at the hour of death. This is the grace I 
ask of Thee, Jesus ! Reject not my prayer, but 
favourably hear and answer it. Into Thy hands I 
commend my spirit, during my life, at the hour of 
death, and for all eternity ! Amen. 



JOSEPH MASTERS AND SOX, PRINTERS, ALDEESGATE STREET, LONDON. 



WORKS BY THE SAME AUTHOR. 



6s. 6d.; calf, 10s. 

gtemoriak ©ite Smxboinliz; 

OR, 

SOLEMN WARNINGS OF THE GREAT SHEPHERD, JESUS CHRIST, 

TO THE CLERGY OF HIS HOLY CHURCH. 

Translated from the Latin, by the Bishop of Brechin. 
With Engraving, by Dyce. 



Fourth edition, 5s. -, calf antique, 9s. 

'jftJitbitztioxxs on i\t Saffmng %tSz of owx |jjrb. 

Translated from Pinart, by the late Lady Eleanor Law. Edited by 
the Bishop of Brechin. 



2s. 6d. -, morocco antique, 6s. 6d. 

STjjje glirroT of grnmg Christians* 

Translated from the French, by the late Lady Eleanor Law. 

Edited by the Bishop of Brechin. 

Uniform with the " Divine Master." With Engravings. 



Second Edition, fcap. 8vo. cloth, Ss. 6d. 

girje goo: faxing fconbixtzb? 

A Course of Sermons on Serious Subjects. 



Fcap. 8vo. cloth, 3s. 6d. 

Sermons on Qmxfomxd of Jfih. 

A Sequel to ** Are you being Converted ?" 



Fcap. Svo. cloth, 4s. 6d. 

%\z tsHamng d ©pportori&s, 

AND OTHER SERMONS, PLAIN AND PRACTICAL. 



Fcap. 8vo. cloth, 5s. 

JJmttons an fyz (grate nf $30%, 

AND OTHER COGNATE SUBJECTS. 



Cloth, 4s. 6d. 

j3i Commnuarg on % i^fattg. 



Cloth, 2s. ; calf, 3s. 66..-, morocco, 4s. (5d. ; cheap edition, is. 

;3t Comimtriarg 011 % £* ,3 sunt, 

FROM ANCIENT SOURCES. 



2s. ; cheap edition, is. 

gi Commntiarg on % (KantkUs 

USED IN THE PRAYER BOOK. 



Cloth, 9d. and is. ; roan, is. 6d. ; calf, 2s. 6d. 

Q (f ommentarg on % Szbzn ^znitzntml gsalms, 

FROM ANCIENT SOURCES. 



Cloth, 4d. ; roan, 6d. 

STIje Christian's Contest. 

A Practical Treatise, adapted by the Bishop of Brechin. 



5s. per 100. 

j3jt Catechism to bz ^zutvi bzioxz tlje Clrurtlj Catetljism. 



l£d., or 10s. 6d. per 100. 

%\z §*ai of tije ^ortr. 

A Catechism on Confirmation, with appropriate Devotions. 



2d. each. 

®Ij£ fjtolinxss of % fittmatt ^obg. 
Clje gutks 0f Sotiefg. 



Price 4d. 

31 P^moir of tlje JBious gftfe anft fjtolg ^zzth of 



LONDON : JOSEPH MASTERS, ALDERS GATE STREET, 
AXD NEW BOND STREET. 

9'/ 






.V' o 



>».. 



^ 



■0$^ ^<N 



£ >> 

^ ^ ^ 












'v^ 



$ 



<3* 

















> S ^ 



J" 




. *h> 






^ 












•o- 



i * o 



<^ 



cP v 



> v 



"7^ 0^ Deacidified using the Bookkeeper process. 

Neutralizing agent: Magnesium Oxide 
/^ O^, Treatment Date: August 2005 

^ Q* \v ^ DracorifotinnTanhr 









>> % c PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 

1 1 1 Thomson Park Drive 
Cranberry Township. PA 16066 
(724) 779-21 11 






^ 



s ,v 



*> 















^ 












fc* 1 



^C? 



V^ 



^O* 















rtf 



3 . 



3 

W 






<^ 



u5 






«+ 






. 












^0* 





















\y c 6 ' 






ar ^ 



- 
- *f 









^o* . 



O- 









